AN 
 
 "* iLYTICAL REVTEAV 
 
 7J3 
 
 TWELVE SERMONS, 
 
 XDEL) OF I/ABBIE D ; RTHO1 < ' 
 
 1UTION M.VSTIC ABEBRATIO' 
 1 OTHEE IKaiiEDIKNTS-BEIN<. 31 P] ! ' 
 
 THE ANIMUS OF THE < > : SD1 
 
 AN ORTHODOX RABBI. 
 
 "TO THE LAW ANT> TO 'i : ! BSTTMONYf 1 ' v ' ' ' 
 
 AOCOKUJNG TO Till- '.-,,-. DHER] [g LIGHI tS PHEM.' 
 
 LONDOX 
 \VJIJJAM MACJNTUSir, 24:, 
 
 L870. 
 
 Pries Two Shillings.] 
 
 [All Rights Reserved.
 
 ANALYTICAL REVIEW 
 
 OF 
 
 TWELVE SERMONS, , 
 
 COMPOUNDED OF KABBINICAL OETHODOXY AND 
 
 EATIONALISTIC ABEREATION: 
 
 THE OTHEE INGEEDIENTS BEING SUPPLIED FEOM 
 THE ANIMUS OF THE COMPOUNDEE, 
 
 AN ORTHODOX RABBI, 
 
 "TO THE LAW AND TO THE TESTIMONY: FOR IF THEY SPEAK NOT 
 ACCORDING TO THIS WORD, THERE IS NO LIGHT IN THEM." 
 
 : ;j3nfc.i. csn? nrrin ^MPH? v 5 
 ' H? 1 ? 
 
 LONDON : 
 WILLIAM MACINTOSH, 24, PATERNOSTER ROW. 
 
 1870.
 
 A. J. LEV, 
 
 HEXA(fLOT BIBLE OFFICE, 
 PATERNOSTEH HOY, B.C.
 
 THAT the Twelve Discourses announced as a Defence of 
 Judaism are, strictly speaking, only a defence of Rabbinical 
 orthodoxy, there can be no doubt. Many who have discarded 
 that accretion on the pure primitive faith, and many who 
 think worthily in spite of it, can neither feel satisfied with 
 the mishandling of Scripture testimony or of the original 
 words in which Moses and the prophets have conveyed it. 
 
 In his Preface, the Eabbi plainly enough states to what 
 armoury he owes his weapons and ammunition. He says : 
 " They have been culled, in the main, from the writings of 
 the principal commentators on the Bible and of our religious 
 philosophers. I have also derived considerable assistance 
 from the controversial works bearing upon the subject, such 
 as by R. Isaac Troki, by R, Lippman Miihlhausen, and 
 by R. Isaac Lopez." 
 
 2096910
 
 ANALYTICAL EBVIEW. 
 
 PEELIMINAKY REMARKS. 
 
 THE faithful Custodians of Holy Scripture can have but one desire, 
 that of preserving and holding intact the integrity of the high trust 
 and responsibility committed to their charge. To them, therefore, 
 no apology is necessary for such animadversions as the outspoken 
 infraction of that integrity have called forth. 
 
 That the Sermons* under review are at once an infraction of the 
 inviolable testimony, and the original terms employed by Moses and 
 the prophets in recording it, cannot be denied. Alas ! instead of 
 eradicating the old malady, Time seems rather to have rendered it 
 chronic, for still the grievous declaration holds good, " The leaders 
 of My people cause them to err, and they that are led of them are 
 destroyed." From the way of Wisdom, and from the pure ancestral 
 Faith they are still misled. They have been so long accustomed to 
 the spurious issue accredited by Eabbinical orthodoxy, that essential 
 standard value that which is the test of their allegiance, that 
 which their Sovereign demands as the tribute due to His NAME 
 they have ceased to render. Nay, those who depart from this evil be- 
 come strange to their own household. No longer accounted as Jews 
 belonging to the fold of orthodox Judaism, they are treated as the 
 illustrious of their race have ever been, by persecuting intolerance. 
 Knowledge of the Will and Word of the Most High must be searched 
 out as hid treasure, otherwise it will not be found. Hence the 
 
 * A Course of Sermons on the Biblical Passages adduced by Christian Theologians 
 in support of their Faith. Preached in the Bayswater Synagogue, by Hermann 
 Adler, Ph.D., Minister of the Congregation. 
 
 B
 
 2 ANALYTICAL REVIEW. 
 
 declaration : " My people perish for lack of knowledge." The 
 Divine Word, which is not only the higher inner life of man, but 
 the heavenly aliment vouchsafed for the sustenance and growth of 
 that life, has ceased to feed the defrauded and healthless Household, 
 to whom a leaven, serving to inflate the head while it corrodes and 
 vitiates the heart has been substituted for the Bread of Life, the 
 healthful, heart-strengthening stay of "the household of faith." 
 To what, but this pernicious substitute, is due devotional ignorance 
 and that superstitious reverence for lifeless forms and negations, 
 which while utterly ignorant of the first great command, as an in- 
 dwelling, rectifying, assimilating and transforming power relies on 
 the " shemang," not only as a present charm, but as a passport to 
 the Divine favour hereafter ? Can brambles produce the fruit of 
 the vine ? Assuredly not. 
 
 That there is healing for Israel in the heart-quickening beams of 
 the Sun of righteousness is certain ; and many who have felt that 
 salutary warmth have realized its blessedness. Divested of dark age 
 impediments, they ask the way to Zion with their faces thitherward. 
 Free to serve their Heavenly Father in the spirit and life of His 
 first supreme command, they silently operate as rectifying salt, 
 imparting the good that is in them among the inert mass with 
 which they are socially incorporated. 
 
 The Reviewer wishes it to be clearly understood that the very 
 offensive allusions which accompany the infractions complained of 
 are to be considered exceptional, and thus utterly dissociated 
 from, the Hebrew community at large . It is simply impossible that 
 the Spanish and Portuguese section, be they orthodox or reformed, 
 could act otherwise than as true gentlemen, incapable of wounding 
 the feelings of others. 
 
 The malevolent emotions which characterise some of the des- 
 cendants of those scattered at the destruction of the Second Temple 
 never found place in that estimable portion of the community, which 
 was happily preserved from the deteriorating influences of a corrupt 
 priesthood and sanhedrin. Having settled in Spain before the Second 
 Temple existed, and having never returned from their 2,000 years' 
 sojourn in Spain and Portugal, they have escaped the plague-spot 
 which at times breaks forth in others, that of a cherished hatred for 
 the perfect exemplifier of the Father's love in its hitherto unknown 
 degree, " love of enemies." This too often appears, not only in the
 
 ANALYTICAL REVIEW. 3 
 
 tone and animus of the communal organ, but of late in the malicious 
 and mendacious diatribes of the unscrupulous N. Meyer.* Why 
 should the Reviewer shrink from the mention of the name which, 
 as if secure of favour and applause, he boldly appends to his 
 calumnies ? Perhaps this may help to explain why the writers 
 of excellent articles on various subjects wisely seek to escape not 
 only personal abuse, by adopting noms des plumes, but odious 
 liability. 
 
 Although none have suffered more cruelly than that section of 
 the people which historically and socially stand so deservedly 
 high in the estimation of those who best know their character, 
 they have always discriminated justly between " the workers of 
 iniquity," from whose persecuting intolerance they so grievously 
 suffered, and the righteous exemplifier of the Father's will. 
 
 A remarkable instance of this fair dealing we find in a letter to 
 Voltaire, relative to his " Essay on Toleration," by a noble Spanish 
 or Portuguese Israelite : " We hope that the work will be useful not 
 only to Jews but to people in general, in opening the eyes of the 
 several powers of the world ; and that it will contribute if not to 
 eradicate, at least to weaken that antipathy and hatred which 
 sinister interests and false policy, rather than the just and pure 
 tenets of Christianity, keep up in the hearts of men. As you breathe 
 this spirit, sir, you lament the miseries of our nation, whilst you 
 condemn the conduct of some individuals, and the religious errors 
 which have crept into their community. We have been long 
 persuaded that we should always find more protection and humanity 
 among true Christians than Deists, notwithstanding their pretended 
 toleration." The allusion here to " some individuals " is a finely 
 pointed irony on this Deist's wholesale mode of maligning the 
 Hebrews. The following extract explains it : " If M. Voltaire had 
 acted according to the principles of sound reason, which he affects 
 to do, he would have begun by distinguishing from the other Jews 
 the Spanish and Portuguese, who have never been mixed up or 
 incorporated with the crowd of the other sons of Jacob. H would 
 have made this great distinction evident. I am sensible that it is little 
 
 * Jewish Chronicle, Sept. 23rd, Oct. 21st, 28th. Here the question would naturally 
 occur, Does this organ represent the mind of the community at large ? Can any 
 but accomplices approve of thus insulting their neighbours ? 
 
 B2
 
 4 ANALYTICAL REVIEW. 
 
 known in France, and that the want of proper information on this 
 head has been detrimental on many occasions to the Portuguese at 
 Bordeaux. They are descended in general from the tribe of Judah, 
 and they hold that the chief families settled in Spain from the time 
 of the Babylonish captivity. This is the cause of their distinction, 
 and that elevation of mind observed among them, and which even 
 their brethren of other nations seem to acknowledge. . . . They 
 have preserved purer morals, and have acquired a certain importance, 
 which helps every Christian to distinguish them from the other 
 Jews." 
 
 What is now wanted, in the present chaotic state of Judaism, is 
 return to the truth once delivered. Hence the call, " Eeturn, Israel, 
 unto JEHOVAH thy ELOHIM, for thou hast stumbled by thine iniquity. 
 Take with you words and turn to JEHOVAH, and say unto Him, Take 
 away all our iniquity, and receive us graciously."
 
 ANALYTICAL REVIEW. 
 
 SERMON I. 
 
 THE First Discourse opens with a sound remark that of R. Eleazar: 
 " A thorough knowledge of the Law (i.e., Word) would prove a 
 mighty and successful weapon a sharp sword to cut through the 
 knotted web of sophistry." The Rabbi then proceeds to make mani- 
 fest how cutting is the action of that Divine weapon, alike on the 
 interventional authority and on the monographic dogma of which he 
 is the defender. Thus he enters the arena of controversy armed 
 with such negatives and negations as his arsenal can supply. 
 
 " I was once engaged in such a controversy, when my adversary 
 triumphantly remarked that the tJiird word in the Bible proved the 
 truth of the principal dogma of Christianity. The word ELOHIM is 
 there used to denote the Deity, and my antagonist asserted that this 
 word, being in the plural, clearly proved that the Godhead consisted 
 of more than one person. ... I answered him that the second word in 
 the Bible, W^2, refuted his argument." The conclusion at which the 
 Rabbi had arrived was, that the verb being used in the singular, 
 the plural which it governs must be considered singular also. 
 
 If, instead of opposing one form of truth to another, the Rabbi 
 had simply stated that the plural noun Elohim denoted "poicers" 
 distinctively operating in essential unity, his antagonist would readily 
 have admitted not only that this Divine unity of LOVE, LIGHT, LIFE, 
 could not have been more emphatically or suggestively embodied in 
 a single word ; but that a more inappropriate term than " persons" 
 for invisible powers could not be found. Of this the Rabbi may feel 
 certain, that had he wielded the Divine "Word, (the sword that cuts 
 two ways,) neither irmztarian or wju'tarian creed error could 
 have resisted the mighty power of TRUTH thus made plain to the 
 understanding of those who love Divine Truth more than their creed. 
 Such is the absolutely assertive authority of original forms of speech, 
 that they have only to be Tcnoicn to be valued as standard worth. 
 For natural ignorance and creed misunderstanding direct light is the 
 cure ; to the healing beams of that " SUN of righteousness" nothing 
 but prejudice is inaccessible.
 
 ANALYTICAL REVIEW. 
 
 The inspired historian opens the volume of revealed Truth with 
 rPlTWi.5 , the initial Power, in concrete relation to created beings 
 and things. Now, this initiatory Being (described by a noun 
 feminine) is the Divine SPIRIT, which at the beginning of time 
 " moved on the face of the C^nn ." The second word to which the 
 Eabbi alludes is ^^3, the root of which being ~>3, is identical with 
 "15*7 , the WOED, by whom Elohim created all things, visible and 
 invisible. David thus testifies to the Divine Spirit, i.e., Wisdom, 
 Httpn, "By Wisdom hast thou nbs> made, i.e., perfected, them all" 
 (in contradistinction to created) . By His Word were all things created 
 (to be perfected). G-enesis ii. 3. The fact is, that the things created are 
 by nature (man included) rudimentary, mutable, and temporal ; those 
 perfected by the Spirit being perfect and permanent. As the de- 
 fender of Eabbinical orthodoxy and rationalistic monography, the 
 Eabbi finds it convenient to reduce Elohim to a mere idiomatic 
 form of plural, belonging (as he imagines) to " a class of words 
 which, although having the plural form, are to be considered 
 singular." The examples which he has cited in evidence of this 
 mistake belong to a totally different species of terms, the difierence 
 being no less than that between essential and relative. 
 
 "It is true," continues the champion of orthodoxy, "that the 
 word, (i.e., Elohim,) terminating as it does in &, has a plural form, 
 but we have as much right on that account to consider it plural as 
 to call the words D^??, 'face,' D"A 'life,' D'HTO?, 'youth,' plurals. 
 . . . The term Elohim is of this class of words." 
 
 For reasons palpably manifest, the Eabbi substitutes our Anglican 
 singular, " face," " life," &c., for the dual terms of the original, thus 
 restricting their highly suggestive forms to their lowest sense. In 
 the original, the term Q^Q at once indicates superfices and interior ; 
 the outward (upon which man looks), and the inner (which the 
 omniscient eye regards); while in C >h .n we find not alone present 
 but future (the " life" which now is, and the " life" to come). In 
 the same manner D"'"W3 indicates the renewal of youth. It is a 
 grievous mistake to withhold the higher, nobler sense of terms so 
 manifestly indicating the true wisdom they thus embody and convey. 
 
 The defender goes on to say : " Elohim is not the only name 
 applied to God." Now here again our Anglican term is at fault ; 
 the singular (in the sense of a unit) being " God," the plural is of 
 course " gods" (such as the heathen worshipped before the light of
 
 ANALYTICAL REVIEW. < 
 
 revealed truth had been given to dispel the darkness embodied in 
 either term). Strange, this heathen misnomer should be preferred 
 by the Eabbi to the original Elohim, denoting a unity of Divine 
 powers which no foreign term can express I But why should he be 
 so anxious to reduce that plural to singular, since we find its own 
 proper singular, El, in various forms, as El SJiaddi, God Almighty ; 
 ^^tf and Tiaa-btf, mighty God. " There are many others," ob- 
 serves the Rabbi, " that are as strictly singular in form as they are in 
 meaning." Instead of adducing the life-giving name rnrp always 
 associated with time, (past, present, and to come,) with person ality 
 and with locality, the Eabbi substitutes Eabbinical coinage, i.e., 
 Shem HampJiorish and Tetragrammaton, words of" thundering sound," 
 " clouds without rain." Here the Eabbinical enslavement becomes 
 manifest with allusion to the interdicted utterance of that very NAME 
 on which the people are invited, nay urged (at all times and under 
 all circumstances) to CALL. He says : " The sacred Tetragrammaton, 
 which, on account of its sanctity, we are not allowed to utter." ! ! 
 "If," continues the Rabbi, "the Deity indeed consists of more than one 
 Being, how is it that in Isaiah xliv. 6, we find the word denoting 
 HIM in the plural form Elohim? beside me there is no "god." 
 The Eeviewer prefers the original Elohim to the Rabbi's foreign 
 designation, which should have been rendered " gods," the allusion 
 here referring to "gods" made with hands, such being nullities. 
 
 Hitherto the Rabbi has been inculcating on his " congregants" 
 the expediency of considering the plural word for essential unity 
 according to Rabbinical requirements, that is in the sense of a unit. 
 Meanwhile this very equivocal ring of moral calibre and quality 
 is not lost on those without, who may happen to have a clear percep- 
 tion and just estimate of standard worth. Of his own unsatisfactory 
 mode of dealing, the defender of orthodoxy thus speaks : " This 
 explanation will at once dispose of the argument sought to be deduced 
 from the expression, ' The Lord said, We will make man in our image, 
 and after our likeness.' Nothing," he adds, " can be clearer than that 
 here the so-called pluralis excellentice or pluralis majesticus is 
 used, and that this form is introduced to give befitting dignity to 
 the narrative of the creation of man, who was formed in the image 
 of the Most High." To support this theory, the Rabbi refers to the 
 use of our and we in the letter addressed by the Persian monarch to 
 Ezra, as also to the usage of these terms by modern sovereigns.
 
 8 ANALYTICAL EEVIEW. 
 
 The Persian usage, we all know, was strictly in conformity with that 
 mode of government, the sovereign acting in concert with his coun- 
 cillors, who were deemed BO indispensable as to have been designated 
 " the eyes" of the sovereign. As regards Anglican sovereignty, it 
 would assuredly be more constitutional, as well as more becoming, 
 to consider the use of we and our as the expression of a supremacy 
 in strict unison, whether in council or action, with the estates of the 
 realm. To suppose that the use of such pompous and inflated terms 
 is consonant with real dignity is absurd on any occasion, but in that 
 to which the Eabbi refers, it is intolerably so. The Eabbi proceeds to 
 quote a passage rent from its explanatory context : " So God created 
 the man in His image," and adds, " as if the Bible would at once dissi- 
 pate the idea that there could be more than one Deity, the singular 
 form of the pronominal suffix (i.e., his) is used in the very next 
 verse, ' So God created the man in His image.' " The Eabbi may 
 rest assured that no one who believes in the doctrine of the Teacher 
 " like unto Moses" can for a moment conceive of more than one 
 Deity ; but they do believe that Jehovah, Elohim, is distinctively 
 operative and even indwelling, as love, as life, and as light. 
 
 But as the context explains in what sense the created man re- 
 sembled his Creator, whose higher union he moreover prefigured, (as 
 earthly man could,) why did the Eabbi separate the portion that 
 seemed to him favourable to his theory from that, the light of 
 which serves most effectually to dissipate its stifling smoke ? In 
 giving the quotation in its entire form, the substituted term of the 
 Eabbi is here replaced by the original plural word : " And Elohim 
 created the man in His image, according to His own similitude created 
 He him, male and female created He them." Now here rVfitt. plainly 
 implies personality ; nor that alone it denotes union, essential and 
 indissoluble. It was not in his isolated state, as a unit, that Adam 
 served to represent his Creator in form and mode of being. It was 
 not good for Adam to be alone. As material representative of the 
 higher union, Adam was the fountain which supplied a second self 
 a dual agency one in being, twain in person and vocation. 
 Thus did the rudimentary and imperfect man of earth serve to 
 foreshadow the man " Adouni," crowned with glory and honour as 
 the Reclaimer of forfeited dominion. It is from him the Word em- 
 bodied that his regenerate n"J3? is built, (as Eve was from the 
 substance of her earthly lord,) the "Ty-J by whom all things were
 
 ANALYTICAL REVIEW. 9 
 
 created, and to whom (as ^3) all belong, not only by right of 
 creation but of redemption. He it is who thus speaks : " I will betroth 
 thee unto me for ever ; yea, I will betroth thee in righteousness, in 
 judgment, in lovingkindness, and in grace ; I will also betroth thee 
 unto me in faithfulness. Thou shalt no more call me Kuler, but 
 ''ttPW, my Husband," (literally, " my man.") 
 
 In a careful inspection of the creation of Adam, paying due regard 
 to the terms W"12, to create, and HE!^, to make, (in our translation,) 
 btit properly to perfect from created substance, we shall be able to 
 perceive that, although ulterior in the order of time, man essentially 
 perfected in the image of the Most High man inclusive was 
 first in the inspired mind of the narrator, who, in describing the 
 created man, gives precedence to the Heavenly, the Adouni, crowned 
 with glory and universal dominion, of whom David, thus foreseeing 
 his glory, speaks: "Adouni, our Adouni, how illustrious is thy 
 Name in all the earth," then in its renovated state, and characterised 
 by righteousness. 
 
 The Eabbi, elate in tone, thus proceeds : " One word will suffice 
 to dispose of the argument with reference to the threefold repe- 
 tition of the word ttFn^ (holy) in the adoration of the angels."* 
 Having adduced two utterly irrelative texts, he complacently 
 adds : " Were there then three temples ? are there three earths ?" ! ! 
 
 This text, violently rent from the glorious subject and object to 
 whom the adoration is addressed, as also from the point of time, 
 (that when the extinction of evil shall be the crowning triumph of 
 the *Ti3l2~b$ the Messiah the culminating glory of rectified 
 humankind, at once the subject and the object to which the glowing 
 seraphim do homage in the thrice repeated " holy" due to His great 
 Name,) serves only to blind the Eabbi, who, owl-like, wants a con- 
 venient modicum of light to serve his purpose. The object addressed 
 to the eyes of the prophet in his vision of the remote future, when 
 the whole earth should be filled with His glory, was the ADOUNI, 
 JEHOVAH OF HOSTS. And it was this sight of His enthroned 
 personality that overpowered the holy prophet with a deep sense 
 of unworthiness, thus expressed : " Woe is me, I am undone, for 
 I am a man of impure lips, and dwell among a people of im- 
 pure lips, for mine eyes have seen the King Jehovah of Hosts." 
 
 * Seraphim is the proper term here.
 
 10 ANALYTICAL fiEVIEW. 
 
 Thus prepared by self-knowledge for his high commission, one 
 of the seraphim touched his lips with a live coal from off the 
 altar, saying, " This hath touched thee, and now thy impurity is 
 removed." Then, responsive to the question of the enthroned 
 King, " Whom shall we send, and who will go for us ?" thus 
 perfected and accredited he exclaimed, "Here am I, send me." 
 The prophet had just witnessed the object of man's highest, most 
 sublime hope, and on the strength of this vision of future blessed- 
 ness, he was prepared for his mission, that of self-sacrifice and 
 antagonism to the prevailing corruption in doctrine and in practice 
 but more especially the intense enmity to personality which 
 characterised those to whom he was sent. The perspective was indeed 
 heart-cheering, but the foreground was repulsive, covered as it 
 was with a tangled growth of evils spontaneous and superinduced. 
 " The prophets prophesied falsely, and the people loved to have it 
 BO." The priests misled, and their reliant dupes blindly followed 
 those who " caused them to err." The message was to say to priest and 
 people, "Ye hear indeed, but understand not; ye see indeed, but 
 perceive not," (a state invoking judicial treatment,) hence the com- 
 mand, " make the heart of this people fat, and make their ears deaf, 
 and shut their eyes ; lest they should hear with their ears, and see 
 with their eyes, and be accessible, lhat I might heal them." Then 
 said the prophet, " For how long, Adouni?" The answer was, "Until 
 the cities be wasted and empty, and the houses deserted, and the 
 land wholly desolated." Now it is from this state that the people 
 are called to arise, in order that, under the rectifying power of fresh 
 elements and influences (those of the Sun of righteousness), they 
 may be prepared to welcome their King, who comes in the NAME of 
 Jehovah, to bless, to gather, to reclaim, to govern, as foretold. 
 
 " Holy Writ," says the defender of orthodox crib and provender, 
 " tells us in^ rTJiT the Lord, is solely, simply one, and that there 
 are no other * gods' beside Him one without any division of parts." 
 
 " Holy Writ," and the Rabbinical accretions by which its testimony 
 has been so long overlaid, are as essentially different as counterfeit 
 coinage to STANDARD value that which Israel's SOVEREIGN demands 
 as the tribute due to His name. 
 
 Before putting a few questions to the Eabbi, he must be reminded 
 that in the modern " shemang," " God" is substituted for ELOHIM, 
 because it is a unit ; that being quite as foreign to the original term
 
 ANALYTICAL EEVIEW. ll 
 
 as "gods" (to any amount known in heathendom), and now the 
 Keviewer would ask, what he means by division of parts as applied to 
 the UNITY of ELOHIM and the BEING of JEHOVAH ? He surely is aware 
 that in, the root of "Tl^fr?, is to unite, and that would have sufficed 
 to indicate a unit ; whereas unity can only be represented by the 
 original word "rn^t . 
 
 The Eabbi is further aware that rp is equal to the whole of the 
 four-lettered NAME, and that this distinctive form is essential to the 
 glorification of that NAME. For while in His omnipresent Being we 
 all live and move, that same Being has a personal and LOCAL habita- 
 tion. If the Kabbi has yet to learn that ADOUNI a term strictly 
 denoting personality is interchangeably used throughout Scripture 
 for JEHOVAH, the sooner he does so the better for himself and those 
 he now blindly misleads. Does he really suppose that there was 
 any " division of parts," or any infringement of unity, when the 
 Shekinah appeared in that form suitable to the Divine SPIRIT, and 
 when the Divine NAME was in person that of the Messenger of the 
 Covenant ? Did these manifestations at all interfere with the unity 
 of council, design and action of ELOHIM ? Is Jehovah, the first and the 
 last, i.e., n^ , not essentially one because He appears in this dual or 
 combined form ? Hence His declaration, " I am the first and in, or 
 with, the ulterior I am He." 
 
 The Eabbi next quotes the words which the dying patriarch 
 addressed to Judah, and here his own simile, of the foot being clipped 
 for the shoe, fits himself well. The Keviewer must here state that 
 the explanatory *3 " because," is ignored in our version ; and con- 
 sequently the passage is left to various conjectural explanations. 
 Another passage in which that term properly holds its place may 
 serve to show that it is no less important in the one case than 
 in the other. The passage alluded to is, " The Land shall not be 
 alienated for ever 137, (^3) because the land is Mine." The reclaim of 
 this uniting hinge would make the words of the patriarch run 
 thus : " The SCEPTBE shall not depart from Judah, nor an adminis- 
 trator from between his feet for ever, ^3, because Shiloh (the peace- 
 bringer, the one sent,) shall come ; and unto him shall the gathering 
 of the people be." The prophetic eye foresaw at once the dis- 
 persion of the flock, and their reclaim to their good Shepherd and 
 fold. The term Shiloh denotes sent, " the Father sender, the Son, 
 "i?, sent to accomplish His good and perfect will, which is, that 
 all should be saved, and come to the knowledge of the Truth."
 
 12 ANALYTICAL BEVIEW. 
 
 The Rabbi affirms that " throughout the Bible the word Shiloh 
 is never applied to a personage, being the name of a well known 
 town, and 'the place of general and national assemblies.' " The 
 Eabbi here follows his leaders, Eashbam, &c., " The sceptre shall 
 not depart from Judah, nor a lawgiver from between his feet, 
 until he cometh to Shiloh, and the people gather to him." Does he 
 mean that the pronoun because such is his impression is to be 
 considered the tribe without a head, or that *3 may be dispensed 
 with ? "I have shown you," he adds, " that the Christian inter- 
 pretation of the passage cannot by any possibility be correct, 
 opposed as it is to the events of history." Now this is true enough, 
 and simply from this cause, that the term " until " gave a wrong 
 idea as to time and season in the due order of events. Alas ! it is 
 only of late that the second coming of the Messiah, " to take unto 
 him His great power and reign," has occupied in the minds of 
 Christians that primary and prominent place which it holds in 
 Scripture testimony a fact which has led many to attribute to the 
 "suffering" advent what really becomes due to that of His "glory," 
 earned through endurance. Let the Rabbi read and consider 
 what is recorded of Shiloh, the place which he substitutes for the 
 person : " Go now unto Shiloh, My former place, where I set My 
 Name at the first, and see what I did to it for the perversity of My 
 people." He threatens to do the same to the House built for His 
 Name, because of the same perversity, when it should have reached 
 its culminating point of provocation.
 
 ANALYTICAL REVIEW. 13 
 
 SEEMON H. 
 
 *^ 
 
 THE defender of orthodox Judaism begins his Second Discourse 
 with a quotation from "the vision of Isaiah, which he saw con- * 
 cerning Judah and Jerusalem," an intimation which should teach 
 us to discriminate between the announcement of those future 
 events described in the vision, and the political incidents associated 
 with the immediate reign of the four successive sovereigns under 
 whom the prophet lived and testified and suffered, as a witness 
 to Truth. The vision is preceded by a faithful protest against the 
 retrograde state of his people, serving the Most High with their 
 lips, while their heart was estranged from His will and command. 
 Hence the complaint : " The steer knows its owner and the ass its 
 master's crib, but Israel doth not know, my people doth not con- 
 sider." A bright burst of prophetic light follows; glimpses of 
 the future kingdom of the Man whose name is the Branch, and 
 who shall be called Jehovah, our Eighteousness are caught by 
 those who do know and do consider. Hence the invitation : " House 
 of Jacob, let us walk in the light of Jehovah." 
 
 The Eabbi confines his view entirely to the foreground scenery 
 of a landscape, in which there is, for his eye, no perspective, no 
 " hope of Israel." To him, alas ! the vision is a sealed book. 
 
 The reign of Ahaz was that of political agitation and terror. 
 Not only had the confederate chiefs of Syria and Israel threatened 
 invasion, but the appointment of a king for the throne of David of 
 their own selection. Then Adouni, the rightful future King of that 
 throne, bids Ahaz ask a sign, in the height or in the depth, for the 
 security of that throne to the house of David. Ahaz, declining 
 thus to try Jehovah, leaves the matter to Him whose counsels of 
 old are faithful and true. Hence the sign given by Adouni himself 
 is that of "the promised seed of the woman," "the Child born," 
 " the Son given" of the Father, to glorify His law and illustrate its 
 doctrines. However associated with the absorbing interest of local 
 events, the sign given by the eventual heir of the throne of David 
 himself, has doubtless a higher import, a deeper significanoy, than
 
 14 ANALYTICAL BEVIEW. 
 
 that of the sign-child or children of the prophet and prophetess, 
 who, if she called Tier child Immanuel, must assuredly have 
 exercised her prophetic faculty in thus characterising him to whom 
 the LAND appertains, (Isaiah viii. 8,) "thy Land, Immanuel." 
 It was enough that the son of Isaiah and the prophetess 
 served as a sign of the speed of passing events, as his name 
 (verses 3, 4) indicates "speedy booty, hasty spoil." The mis- 
 conduct of those who occupied the throne was soon to consign 
 it to a vacancy of two millenaries, Zedekiah, a captive in Babylon, 
 having had no successor. 
 
 The expression " Jehovah our righteousness," the Rabbi nullifies 
 into a term equally applicable to a city. "This cannot," he adds, 
 " be taken as a proof that the Messiah was to be a Divinity, for the 
 same title is applied to the city of Jerusalem." Now, however 
 such logic may satisfy the Eabbi's disciples, those outside who own 
 the doctrine of a Heaven-sent Teacher, and are thus taught to per- 
 ceive and discern between things that differ firmly believe that when 
 Jerusalem shall have become thus designated, it will be because 
 VtEirP JEHOVAH'S SALVATION is THERE. To imagine that, without 
 that good and sufficient reason, any city could deserve to be so 
 called, were worse than foolish. 
 
 The next passage to which the Eabbi applies his "verifying 
 faculty," and with no better success, is Isaiah ix. 6, 7. In dealing 
 with his comment no apology is wanted for replacing two impor- 
 tant terms, which, in his quotation from our version, he has taken 
 leave to ignore. First then, ^7?> translated "Wonderful," is properly 
 " Miraculous," we may compare it with other passages where the 
 same term indicates the same Being. The term rendered " Coun- 
 sellor" we find in these reassuring words, "Is thy Counsellor 
 perished ?" Truly in Divine counsel, as in unity, there is strength. 
 One of the characteristics of our heavenly mother, Wisdom, is 
 n2S, "counsel." The term liarbs, rendered "Mighty God," is 
 simply the noun singular of which Elohim is the plural, and there- 
 fore we find that very term applied to the personage who changed 
 the name of self-seeking Jacob to truth-glorifying Israel. (Genesis 
 xliv. 24.) And here it may be noted that the form in which the 
 Word appeared has ever been that best suited to the need which 
 required to be met and remedied thereby. ^""Qfc*, the " perpetual 
 Father," is frequently alluded to by the inspired writers in refer-
 
 ANALYTICAL REVIEW. IS 
 
 ence to the Messiah C"iblP""iB?, Prince of Peace, the human form 
 with the Divine Word, whose titles have been enumerated as those 
 due to the Messiah destined to triumph over the father of deception 
 and falsehood, head and instigator of the serpent between whose 
 multiform seed of evil and " the seed of the woman" there must 
 ever exist (Gen. iii. 15) intense enmity; the former as legion, embo- 
 dying evil passions (especially those of the serpentine kind), the latter 
 glorifying the Word of Truth, that Divine seed implanted in every 
 regenerate heart thus affiliating man with the Father of lights. 
 
 In his habitual practice of undervaluing Truth essential and 
 relative, where the Messiah's claims or His person are con- 
 cerned the Eabbi attempts to show that " Mighty Hero " may 
 be applied to Hezekiah : 3S"iE "^N being a term applied to 
 the mighty men of Moab. Now v^N is quite a different term, 
 inasmuch as it means not only men of animal power, but horned 
 creatures, the designation V*N serving for both the ram and the 
 deer. The original does not imply by ^Vlb]] I 1 ?}." 1 ? i.e., to us 
 a child has been born. The object of hope being future, the 
 language, like that hope, is spoken of as present to the mind of the 
 Spirit, as also to the eye of faith, in the prophet who recorded it. Let 
 us consider if the negative goodness, which made that king shine by 
 comparison with the positive evildoers who had preceded him, is 
 sufficient to counterbalance his unsubmissive desire of prolonged 
 existence; his coward dread of death (through which the everlasting 
 life comes) ; his want of conformity to the Divine will, when told 
 to set his house in order, his appointed time to depart having 
 come ; his vanity in the display of his treasures, with the cool 
 indifference with which he heard (as the effect of that osten- 
 tatious display) that his sons would become vassals on sufferance 
 of the Assyrian monarch ; and finally, with his very low and limited 
 estimate of that "peace and truth" with which he secured the 
 immunity he desired " in his day." That the predicted gran- 
 deur of the Messiah, as Conqueror of death in its most appalling 
 form in his self-sacrificing mode of securing "Peace" for ever, 
 (as the Prince of Peace,) of " Truth " for ever, (as the Word of 
 Truth,) should, by a strange perversity of mind, be applied to the 
 frail mortal, thus as it would seem ironically glorified, is indeed 
 as surprising as it is absurd. 
 
 Let us turn from this manifestation of grovelling, tortuous
 
 16 ANALYTICAL REVIEW. 
 
 misapplication, to the glorious promise of the "one master figure, the 
 marvel throughout the ten thousand mysterious characters which 
 are inscribed upon that still unrolling scroll, the same image ever 
 recurs, which, to the eye of faith, makes up the mighty wholeness of 
 the prophetic record."* Truly such jewels require their setting. 
 Of that unapproachable greatness, the prophet whose lips had 
 been touched by a live coal from off the altar exultantly speaks : 
 " To us a child is born ; to us a son is given, and his name shall be 
 called Miraculous, Counsellor, the Hero, EL, the Perpetual Father, the 
 Prince of Peace. Of the increase and peace of His government there 
 shall be no end, upon the throne of David, and upon his kingdom, 
 to order and establish it aright. The zeal of Jehovah of hosts 
 will perform this." "How could the title, Prince of Peace," asks 
 the Kabbi, " be applied to Him who Himself said, ' I am not come to 
 send peace, but a sword ? ' " Has the Eabbi to be told that the WORD 
 whether in the human or the record form is the sharp two-edged 
 sword of the Spirit, "separating between the precious and the 
 base," those who love Truth and those who shrink from its all- 
 manifesting light ? Thus has been created a gulf between the 
 ancestral faith the glorious hope of Israel which nothing short of 
 the coming of Elijah (to restore that pure faith, and to turn the 
 alienated hearts of the children to their for efathers) can bridge over. 
 
 If by the term " Founder of Christianity" is meant that party 
 Christianity dating from Antioch, the Eabbi is " beating the air." 
 True to "the faith once delivered" (and which our Heavenly Teacher 
 reclaimed from the burdensome additions imposed by those who 
 caused the people to err), we believe that the Founder of that faith 
 was the DIVINE WOBD in human form (as formerly in immaterial 
 substance), nay, in that record gorgeously mantled, and devoutly 
 kissed as often as it is brought out of the ark in the synagogue. 
 
 " How could ' upon the throne of David, and his kingdom,' " asks 
 the Kabbi, " apply to him who never occupied a throne ?" 
 
 Is he aware that Jehovah's throne was assigned to His Anointed 
 from earliest time, (Jer. xvii. 12,) David having only occupied it in 
 trust for " HIM ichose right it is " by every claim, Divine and human. 
 His, as all-creating, all-redeeming, "iS His, as conqueror of death and 
 reclaimer of forfeited dominion His, as the reward of that hard- 
 
 * Hebrew Heroes, by Bishop WILBBRFORCE.
 
 ANALYTICAL REVIEW. 17 
 
 earned service of love. Hence the declaration, " Thy throne, Elohim, 
 is for ever: thy sceptre is a righteous sceptre. Thou hast loved 
 righteousness and hated iniquity, therefore ELOHIM, thy Elohim, hath 
 anointed thee with the oil of gladness above thy companions." Now 
 the blood-bought right to save, to rectify, and to endow, is his de 
 jure ; the reward of his soul-travail shall then be realised de facto. 
 To whom but the risen Eedeemer (whose flesh was incorrupt because 
 sinless) does he allude thus : " Thou hast ascended up on high, thou 
 hast received gifts C"TSS (in the man), yea even for the rebels, 
 that Elohim might dwell amongst them" The first bestowal of 
 these spiritual gifts was on the anniversary of the giving of the Law, 
 when thousands, who had only known it as a dead letter, had its 
 first great transforming command written as with a pen of fire upon 
 their hearts ; and t Tiat was but the pledge and earnest of the more 
 abundant shower of blessings foretold by the prophet Joel, and yet 
 due to the same place and people : " Then shall regenerate Israel 
 be among many nations as a dew from Jehovah, that waiteth not 
 for man, nor tarrieth for the sons of men." 
 
 " It is asserted," says the Eabbi, " by Christian theologians, that 
 this prophecy (Isa. liii.) refers to their teacher, who, they say, 
 after being persecuted by his contemporaries, offered himself as an 
 atonement on behalf of his nation, obtained for them remission of 
 their sins, and was translated to heaven. The supposed accordance 
 of the events of the Nazarene's life with the prophecy proves 
 nothing." To this conclusion certain rationalistic theorists have 
 helped the Eabbi to arrive ; their idea being, that not the eye- 
 witnesses who recorded these facts at the time, but casual Greek 
 writers, who lived 300 years after, gave publicity to those then 
 misty traditions, "with a view," he says, "to tally with the 
 prophecies of Isaiah." On equally fallacious grounds he seeks to 
 show why this prophecy could not apply to the subject of the 
 prediction, " because all the chapters from the forty-first speak of 
 a time when Israel would be in captivity. The Nazarene was 
 born while the second temple was still standing, and Israel 
 enjoying comparative independence." Very low must be his idea 
 of independence under the Roman yoke, and depending on their 
 sufferance ! ! 
 
 The Eabbi seems to suppose that the prophetic utterances kept 
 pace with the political events of that period. To disabuse his mind
 
 18 ANALYTICAL REVIEW. 
 
 on that point lie has only to refer to the fourth chapter, which 
 contains a prediction of the remote future, when, in proof of Israel's 
 regeneration, the SCHEKINAH shall reappear on Mount Zion as a 
 consuming " fire," and a protecting " cloud," " for upon all the glory 
 shall be a defence;" and in the first chapter he will find the curses 
 which procured national dismemberment and (these having attained 
 their culminating point) expatriation. The Eabbi thus proceeds : 
 " Behold my servant shall prosper' is not once distinctively applied 
 to the future Eedeemer, and if this expression is intended to denote 
 the Nazarene, who is believed to be God, how can he be called the 
 servant of God ?" Does one who professes to teach require to be 
 taught the first lesson given by Moses, in the first page of revealed 
 Truth, which is, that the plural noun Elohim includes the Father 
 and Son, one in BEING, distinctive in relative manifestation ? It is 
 the privilege of the Son to obey (i.e., serve) his Heavenly Father, in 
 the true spirit of sonship, love this it was which made self-sacrifice 
 easy and welcome. Far otherwise is it with the self-seeking Pharisee, 
 whose service is for reward, or that of the enslaved mind, who dreads 
 punishment. Both must continue to doze, dream, or act in the 
 delirium of false stimuli, until, under the direct light of the Word, 
 they are made free* to think and act aright. 
 
 Let us recur again to the primer of Wisdom's school, bw, EL is 
 the singular, ELOHIM is the plural, and these are one in essence. 
 Again Yah ?T is the future tense of the verb " to be," thus serving 
 to indicate that JEHOVAH is "THN and his NAME "THN, in other words, 
 Jehovah He is Elohim. Hence it is that the distinction implied, in 
 the title Father and Son, is only relative. The Father of lights is in- 
 visible and omnipresent ; the Son, who makes manifest the Father's love, 
 is visible and local, Elohim denoting invisible powers ; El, the singular 
 noun, visible presence. Hence it was that El Shadi conversed with 
 Abraham/ace to face, as a man with his friend, as also with Jacob, when 
 he changed his name to Israel (implying regeneration*). The Father 
 sends, the Son is sent ; the Father icills and commands, the Son 
 obeys and represents. "We learn," continues the Eabbi, "that these 
 events (i.e., to be ' exalted ' and ' extolled,' and that kings should 
 
 1 He is a free man whom the truth makes free ; 
 And all are slaves beside." COWPEB'S Task.
 
 ANALYTICAL REVIEW. 19 
 
 keep silent in his presence) were to take place in his life." Let 
 this mistake be corrected at once. It was after he had made his 
 soul an offering for transgression that he received gifts for bestowal j 
 but the prophet especially alluded to the time when, as a Sovereign 
 and Priest, he should subdue all his enemies by the irresistible power 
 of a love which no ingratitude could chill. " Instead of being magni- 
 fied," says the Eabbi, " he was condemned to an ignominious death." 
 The Kabbi must be reminded that ignominy belongs to guilt, not to 
 transcendent greatness. The violent death to which Socrates was 
 condemned by his contemporaries entailed ignominy on them on 
 him fame. To the Holy One of Israel (devoted to the Father's good 
 and perfect will) no kind or degree of ignominy could have been 
 too excessive. Nothing that men, under the influence of the adver- 
 sary, V$ty, did, could turn him from his determinate purpose, which 
 was to glorify his Father's will, i.e., " that all should be saved and 
 come to the knowledge of the truth." Thus did he achieve the 
 victory over death, that power which transgression had armed with 
 an awful warrant to have and to hold. Thus did he earn righteously 
 the reward of his soul-travail, that of drawing all men to Him as 
 the Liberator from death's dominion. 
 
 The Kabbi having settled in his own mind that not " the Holy 
 One of Israel," but the unregenerate nation is the righteous servant 
 alluded to by the prophet, consistently with this wild notion, 
 concludes that the exaltation and reward were to be during the 
 life-time of those still under the dominion of this greatest, and to 
 them most cruelly disastrous world-monarchy a low estimate of 
 " elevation." ! ! He goes on to quote " he shall see his seed," and 
 adds : " This signifies that the servant of the Lord will have an 
 offspring. The Nazarene however is said to have died childless. 
 The term 271J," he adds, " is nowhere used in a metaphorical sense, 
 it lias never any other meaning than natural offspring." Has the 
 Kabbi yet to learn that neither the promised "seed 3nj of the 
 woman " or the embodied seed of the serpent, are natural offspring, 
 the former being the Divine Word embodied in woman's substance, 
 while the latter is the multiform product of the adversary, 
 characterised as they are by affinity to the father of deceit, fraud, 
 and every evil or venomous characteristic. Hence those only who can 
 truly claim affiliation to the Father of light are " wholly a right 
 seed," a seed to serve the "n^rbs of Abraham white sun and moon 
 endure. Now it is this seed, the product of the Divine Word, that 
 
 c2
 
 20 ANALYTICAL REVIEW. 
 
 the Messiah, shall see as the reward of his soul-travail, and be 
 satisfied ; hence the declaration, " Instead of thy forefathers shall be 
 thy children, whom thou mayest make princes in all the earth." Hence 
 also his joyful presentation of the firstfruits of the first resurrection : 
 " Here am I, and the children thou hast given me." His own words 
 uttered in prayer while yet on earth, are : " Those whom thou 
 gavest to me I have kept in Thy NAME ; Thine they were, and to me 
 Thou gavest them." The defender of orthodoxy, quoting the words 
 " he shall prolong his days," adds, " This expression in Hebrew is 
 only applicable to temporal life 1 ' a miserable unscholarly blunder (as 
 already shown) and one which the assertive D^ s .n should correct, 
 comprising as it does in its dual form not only temporal existence 
 here, but eternal life hereafter. To this higher, nobler, en- 
 during state of being, Abraham and the other heirs of promise 
 looked forward as the goal of their faith, well content to be as 
 strangers and pilgrims in the Land covenanted and blood-sealed for 
 an everlasting possession. Well, alas ! might the prophet ask, " By 
 whom shall Jacob arise, for he is small ? " low in faith and in moral 
 stature. When shall grovelling, self-seeking Jacob become the Truth- 
 glorifying Israel ? It will come to pass, but when and how ? Must 
 this change await the coming of Elijah? can prayer not succeed in 
 the case of individuals ? 3p_V^_ Vip is still prevailing, when from 
 the heart. "Now," persists the defender of orthodoxy, "can 
 temporal days be held to refer to his Divinity ? for length of days 
 cannot be attributed to God to Him who is ihe first and the last." 
 Surely he forgets that these very terms imply a dual relation in the 
 form of nfc*. For as truly as the Divine Being had no beginning or 
 ending, His personal relation to time, and place, and man, is that 
 with which we have to do, and for the knowledge of which we are 
 responsible. It is with His local administration that Israel above 
 all has had, and will yet have to do. Why should the Eabbi grope at 
 noonday, as in the night, on this all-important subject ? He goes on 
 to quote, "I will divide him a portion with the great, and divide 
 the spoil with the strong." "This clearly refers," says the Eabbi, "to 
 temporal triumphs." Here the Eabbi is thinking of his national 
 view of the matter. Can that be in relation to Parliamentary power 
 and Stock Exchange triumphs, for no doubt these are temporal 
 alike in their nature and destination ! ! The Eabbi would fain find 
 in the relative term iab " they, " a ground for concluding
 
 ANALYTICAL REVIEW. 21 
 
 that not an individual is alluded to, but collective Israel. " This 
 would," says he, " seem to point to a collective body." How then 
 would he apply these words : " For the transgression of my people 
 were THEY smitten." If the nation is the smitten Eedeemer, who 
 are those called " my people ?" surely not the unregenerate nations 
 of the world. We shall relieve the Eabbi from either horn of his 
 dilemma, not by dogmatical assertion, but simply by referring 
 him to three several Scripture attestations, of how the term "ittb 
 is to be applied. The duality implied in n^ first and last, is plainly 
 expressed in the relative plural pronoun " them," in the following 
 passage from Zachariah's prophecy : " He shall be a Priest upon his 
 throne, and the counsel of peace shall be between ' them.' " Again we 
 find the sovereign appropriating as insults to himself such as are 
 offered to his personal representative. The irony is intense, the rebuke 
 is withering. " So they (i.e., the priests in the Temple) estimated MY 
 value at thirty pieces of silver, and Jehovah said unto me, cast it to 
 the potter, the notable price at which I was valued by them . . So 
 I took the thirty pieces of silver in the house of Jehovah, and 
 cast them to the potter." Again, "They shall look upon ME 
 whom they have pierced, and mourn over HIM as one mourneth 
 over an ' only son,' and be in bitterness for HIM as one is in bitter- 
 ness for a ' first-born.' " The Sovereign was insulted in the person 
 of his ambassador and representative, the Father in that of his 
 only son, his~fi3?; hence the proper application of the plural 
 terms, " we," " they," " them," in relation to the Divine unity, thus 
 unmistakeably indicated by pronouns used interchangeably. " Made 
 intercession for the transgressors." " To whom could the Nazarene 
 pray ?" asks the Eabbi, " seeing that he was said to be God himself." 
 
 What does Scripture tell us ? " And Jehovah saw that there was 
 no man, and wondered that there was no intercessor, therefore his 
 own arm brought* salvation, His righteousness sustained Him. 
 Priests there were, but they neither interceded for themselves or 
 others. Prophets there were, but they deluded the people, seeking 
 to please them with plausible flatteries ; saying peace and security, 
 when on the brink of the culminating evil which caused their 
 exile and dismemberment. Well is it for us all, that our 
 
 in Greek guise, Jesus, in Hebrew, JOSHUAH.
 
 22 ANALYTICAL REVIEW. 
 
 Supreme Priest ever lives to make intercession, and that to the 
 uttermost bound of time, for up to that point will it be required. 
 The Eabbi winds up this discourse by stating that his arguments 
 have been chiefly supplied from rationalistic celebrities, namely, 
 Gesenius, Hitzic and Enobel, all of whom considered the law and 
 the testimony as obsolete, and therefore useless. The Kabbi 
 considers their commentaries on Isaiah classical ; they may well 
 therefore rank with the Greek mythology, and occupy a place on the 
 same shelf with the sermons whose pages they have served too 
 manifestly to characterise.
 
 ANALYTICAL REVIEW. 23 
 
 SEKHON III. 
 
 IN his next Discourse the travesty of the inspired prophet's 
 testimony concerning the Messiah's suffering advent is complete. 
 He begins by " an analysis of some of the expressions to prove 
 that the interpretation of Christian theologians could not be the 
 true one." 
 
 It is now the doctrine of " vicarious atonement " that he seeks 
 to nullify, forgetful that he would require first to overthrow the 
 whole Levitical economy, which he may be assured has only been 
 suspended during the present interregnum of the Theocratic adminis- 
 tration. For as surely as the morning and evening sacrifice 
 prospectively pointed to the " Holy One of Israel " (whose blood 
 did cover ~i3?p the sins of mankind), so surely shall the renewal of 
 that offering point retrospectively to the same peace-speaking blood 
 of the Lamb of Elohim, provided (as His remedial means), and that 
 before the commission of the first transgression, in which have 
 been implicated the innocent and guilty in which the very* HEiy 
 fjom which man CIS was created, was implicated its spon- 
 taneous product, like that of man's unregenerate nature, having ever 
 since been worthless as negative ; and even noxious as positive. 
 The poisonous bite of that intellectual tool made use of by the 
 father of lies was indeed mortal in its effects; but the antidote 
 provided (i.e., the Divine Word in human form) was destined to 
 bruise under His heel the serpent's head. Hence the declaration, 
 " Look unto Me and be saved, all the ends of the earth, for I am 
 Elohim, none other." 
 
 "We know that rationalistic theorists, from Maimonides down, 
 have, on the warrant of their philosophical monography and their 
 law of evolution, treated these solemn truths (appealing as they do 
 to our eyesight and consciousness) as myths and fables, insomuch 
 that whatever in the record of inspiration interfered with their own 
 
 * " Ground."
 
 24 ANALYTICAL REVIEW. 
 
 shallow and purblind notions and theories, was " explained away ;" 
 their " verifying faculty " thus stripping Scripture testimony of all 
 soundness, substance, and vitality. 
 
 "How monstrous a doctrine," continues the Eabbi, "how re- 
 pugnant to all that the Bible tell us of the righteousness of God, 
 that an innocent, sinless man should suffer punishment which the 
 guilty have entailed upon themselves." The Eabbi, declining to 
 enter on " the question of hereditary sin," says, " Let us consider 
 the assumption which this statement (i.e., vicarious atonement} 
 involves, that God by himself is unable to forgive sins." ! ! 
 
 Has he forgotten what was said to Moses, " Let them beware how 
 they provoke Mm, MY NAME is in him (i.e, His personal messenger), 
 and will not forgive." The incorporeal form then enshrining the 
 Divine Being could not atone, could not pardon : only the Holy One 
 of Israel, woman -born, could thus magnify the righteous law yet 
 clear the guilty, making them as His lawfully reclaimed purchase, 
 His own, the reclaimed jewels of His many crowns. Those who 
 have turned many to righteousness as the reclaimed gift of the 
 Eedeemer shall rise to honour ; others to shame, contempt, and 
 bitter self-reproach. (Daniel xii. 2.) Here we have the WORD. 
 If we reject it as Light, we invoke its condemnation now, and 
 its inquisition hereafter as FIRE. " Is not my Word a Fire ?" 
 saith Jehovah. The grace of our Eedeemer does not release^s 
 (as the Eabbi erroneously assumes) from our individual respon- 
 sibility, gratitude for that unmerited gift proving an infinitely more 
 constraining motive for heart-loyalty, than either hope of reward 
 for heartless service, or dread of punishment for neglected 
 duty. 
 
 " No one can," persists the Eabbi, " no one need make expiation for 
 our sins. We have no mediator to save us from the effects of our guilt, 
 but our own repentance, by which we hope to obtain the forgiveness 
 of our God. We require nothing but our own repentance." David 
 knew better ; not only did he sincerely repent, he moreover earnestly 
 prayed for a "new heart and a right spirit." "Cleanse thou me from 
 secret offence and presumptuous sins." " Sprinkle me with hyssop." 
 The blood sprinkling not only prepared the high priest for entering 
 into the holy of holies, but was required for the book of the law, 
 the altar, the officiating priest, and all consecrated things. The 
 destroying Messenger of old looked upon the blood sprinkled
 
 ANALYTICAL REVIEW. 25 
 
 thresholds and door posts, that, not the questionable repentance of 
 those in the dwellings, arrested his destroying agency. The Lord 
 looked upon the blood and respected the dwellers because of His 
 own appointed sign and pledge of salvation, for which repentance 
 and gratitude (ever as effect follows cause) became due. " The 
 atonement of the priest," says the Eabbi, "was of no avail unless he 
 afflicted his soul, and passed the day in solemn repentance and 
 sincere contrition for his iniquities." Our Supreme High Priest 
 (after the order of Melchisedec) has the peculiarity of being " holy, 
 harmless, and separate from sin a true Nazarene." 
 
 The Eabbi next attempts to show, with no better success, that " the 
 effects of unmerited salvation through the vicarious atonement are 
 nugatory. Let us," says he, " now examine what would be the 
 consequences of the existence of vicarious atonement. The good 
 man and the sinner would be reduced to the same level." Now it is 
 probable that his " sinner" is one who has, by overt acts, entitled 
 himself to that epithet ; and that his " good man " is one whose 
 outward demeanour, however faultless in the sight of men, may be 
 a mere whited sepulchre in the sight of Him who cannot be de- 
 ceived instead of the open misdemeanours of the ignorant criminal, 
 may exist fraud, guile, and other serpentine attributes. 
 
 Thus he proceeds : " The righteous man who sinned not, and the 
 sinner, both alike icould receive the Divine grace the former by his 
 own merit, the latter by the merit of his Mediator, and the whole 
 end and purpose of our earthly life would be stultified ; and if 
 it were so, should man yield up his pleasures, his passions, his 
 material interests, his self, to good works that may be dispensed with, 
 to virtues that are not necessary ?" 
 
 Can .the stultification of the Eabbi be more complete ? The idea 
 of gratitude as a motive for good works and every virtue has never, 
 it would seem, even dawned on the mind of this curious casuist. 
 Does he suppose that the faith which in Abraham was productive of 
 loyal obedience could have been dispensed with ? Did his sacrifice of 
 earthly pleasures, passions, and material interests, for the future 
 inheritance of faith, lessen his present enjoyment ? Was this noble 
 end and purpose of his earthly life thus stultified ? If we cannot 
 find in gratitude (for unmerited salvation) a motive for all that is 
 elevating, noble, and disinterested; we can never rise from very low 
 grounds. " Indeed," he continues, " the theory of mediation, when
 
 26 ANALYTICAL REVIEW. 
 
 carried to its extreme consequences, would be a monstrous reversal of 
 the Divine scheme of man's creation and destiny. No ! such cannot 
 be the way of the perfect judge. The Pentateuch and the prophets 
 
 tell us most unequivocally that it is not "If the Eabbi 
 
 acts as their interpreter, this would certainly be the result, for nothing 
 of soundness, substance, utility, or even organic structure would 
 remain. " I have shown you," he goes on to say, " that this chapter 
 cannot refer to the Nazarene acting as mediator of mankind. Let 
 me now submit to you the true interpretation of the prophecy. 
 Our expositors agree in saying that the servant of the Lord here 
 spoken of is Israel. ' Thou art my servant Israel, in whom I will 
 be glorified.' All the preceding chapters have spoken of the 
 glorious exaltation that awaits Israel." Here the Eabbi requires to 
 be reminded that collective Israel is invariably addressed and 
 described by a feminine noun : " Therefore I will allure her and 
 bring her into the wilderness, and speak comfortingly to her . . 
 and she shall sing there as in the days of her youth, and as in the 
 day when she came up from the land of Mizraim. And in that 
 day, saith Jehovah, thou shall call me "^S , i.e., husband, literally 
 'man.'" (Hosea ii. 18.) 
 
 In what the Eabbi takes leave to call his true interpretation, we 
 are required to reverse this grammatical order and distinction. " He" 
 is to be considered "we ; " but should the latter term be used dis- 
 creditably, as " all we like sheep have gone astray, and Jehovah 
 has laid upon him the iniquity of all," then it is to be considered 
 the nations. His words are : " And we (the nations of the earth) 
 esteemed 'him' (the nation) not." The Lord caused "him" (the 
 nation) to suffer sorrow for the transgression and iniquity of others ! ! 
 
 Would it not be wiser to own that national transgression and 
 iniquity are the bitter consequences of heart aliency ; and that 
 for the sufferings inflicted by "others" whose deeds belied their 
 title and professions they will be called to a severe reckoning by 
 Him who both taught and illustrated loving-kindness that 
 which overcomes evil with good. Nay more, that by withholding 
 from the least of His destitute brethren the practical evidence of 
 their love to Him, He will appropriate the neglect as His own ; thus 
 will He negative their claims to His favour : " I never knew you, 
 depart from Me, ye workers of iniquity ; for inasmuch as ye did it 
 not to these My brethren, ye did it not to Me." (Matt. xxv. 45.)
 
 ANALYTICAL REVIEW. 27 
 
 To follow the tortuous process of the Eabbi would be alike re- 
 volting to reason and subversive of Truth ; suffice to say, he is quite as 
 remorseless in his treatment of the structure of Scripture, as Torqua- 
 nieda was (in the application of his racks and screws) to that of 
 the stray sheep forced into Eome's wolf-fold, there to experience 
 that the tender mercies of the " workers of iniquity" are cruel. 
 
 This wonderful sermon closes with the following peroration 
 (only that "we" and "our" must be considered the nations) : " They 
 will say Israel has been wounded for our transgressions, bruised for 
 our iniquities, the chastisement of our peace was upon ' him,' and by 
 ' his ' (i.e., the nation's) stripes ice are healed. We were permitted 
 to afflict him that our redemption might be effected." Scripture tells 
 us that for the indulgence of evil passions against the covenant-people 
 in the day of their calamity, the nations invoke righteous retribution, 
 not, as the Eabbi pretends, redemption ! ! The Eabbi interprets, 
 "Through his knowledge shall My righteous servant justify 
 many," " bring them to virtue." He does not yet know that this 
 gift of the Spirit, through the Word, does not justify . The LORD'S testi- 
 mony of His perfectly upright servant Job was, that he, as a righteous 
 man, " did good and eschewed evil." But what was this righteous 
 man's own confession ? " I have heard of thee with the hearing 
 of the ear ; but now mine eye hath seen thee, therefore I abhor 
 myself, and repent in dust and ashes." Then it was that he 
 became worthy to act as intercessor for his three mistaken friends, 
 whose reproaches had been so cruelly misdirected. 
 
 By way of stilting his lame arguments, the Eabbi, referring to 
 the profound grief of Moses, who offered to make an atonement for 
 that particular sin which demonstrated man's natural proclivity to 
 evil, says : " Did the Lord accept this vicarious atonement ? Did 
 He accept this offering of the noble, self-denying hero ? Did He take 
 the life of Moses the meek, the faithful, and permit his blood to be 
 an expiation of the people's sin ? No ; the Lord rejected his 
 'vicarious atonement,' . . . and for this reason; that it would 
 have been of no avail. The whole world wanted an atonement, and 
 one worthy of His name. He provided ' one mighty to save.' " The 
 quotation goes on : " He proclaimed, whosoever has sinned against 
 me, him will I blot out of my book." In fact the case is so 
 inappropriate, that the Eabbi must have been reduced to the 
 uttermost farthing to hazard it, even within the walls of his
 
 28 ANALYTICAL REVIEW. 
 
 own synagogue. The sacrifice of man, however innocent, could 
 not have saved the sinner ; what then becomes of those who wil- 
 fully blot themselves out of the book of life? With what body 
 shall they rise ? Certainly with that which is the Redeemer's 
 purchase and gift ! The Eabbi's standard of greatness is low 
 indeed that of being "equal to the mightiest of the earth 
 in honour and glory." Has he to learn that the kingdoms of 
 this world and their false glory shall become as the chaff of the 
 threshing floor ; and that their political constitutions shall be no 
 more when the kingdom of righteousness and peace shall have 
 superseded them ? Looking from the rationalistic point of view, 
 the Kabbi sees development instead of final dissolution for things 
 temporal. He adds : " How sublime is this view of the prophet, 
 looking, as it were, from the summit of his prophetic intelligence." ! !
 
 ANALYTICAL EEVIEW. 29 
 
 SEEMON IV. 
 
 THE Eabbi opens his Fourth Lecture by indicating the method by 
 which all arguments of Christian theologians may be refuted. 
 
 " 1st. Not to trust the rendering of the disputed texts of the 
 Anglican version, for," he adds, " it cannot be denied that its authors 
 were swayed by dogmatic misconceptions." If by " authors " a most 
 inadmissible term where Scripture is concerned the Eabbi means 
 translators, the misconceptions he warns his disciples against are 
 but too manifestly due to the Eabbinical orthodoxy. One instance 
 may suffice to show this. Throughout Scripture, wherever the 
 combination of the Divine Being with personality is found in the 
 prophecy of Ezekiel it occurs 170 times that combined Adouni- 
 JEHOVAH has been changed into " Lord God," the object having 
 been to ignore this suggestive indication of personality. (In the 
 forthcoming revised version it is devoutly hoped that this flagrant 
 inaccuracy may be rectified.) The Eabbi continues : " Eefer to a 
 translation composed by a scholar thoroughly versed in the 
 Hebrew tongue." Now, much as the knowledge of the mere 
 structure is wanted, fidelity to the integrity of the text is of in- 
 finitely more importance ; moral honesty being the highest quality 
 of a translator, otherwise there will be attempts to evade, qualify, 
 discolour, or even nullify the most important truths. Hence in 
 translations we find angel substituted for KTS (man), as also for 
 crnbfc? * (Elohim). Is this not vitiating the text? and if it cannot 
 be justified, why is it permitted ? The Eabbi recommends his con- 
 gregants, &c., to " turn to the Hebrew," but we fear to little effect, f 
 
 * Psalm viii. 5. 
 
 t " Unto many, many of us it has been a spring shut up a fountain sealed." 
 " The Torah alone lies neglected, forsaken ; parents provide their children with 
 instruction in numerous languages, but they except the sacred one the language in 
 which God speaks to us. . . We see our children well versed in the knowledge 
 of art and science, skilled in every worldly accomplishment, but they lack . . . 
 the knowledge of God's word."
 
 30 ANALYTICAL REVIEW. 
 
 according to the low estimate to which it has been reduced, and in 
 which it is held at the present time. 
 
 " 2nd. Do not be satisfied," he continues, " with examining the 
 passage as it stands by itself, but refer carefully to the context." 
 Excellent advice, which the Kabbi is rather apt to forget, thus 
 leading to the inference, that he must have some special reason in 
 his next illustration of these rules for thus pressing it; the text to 
 which they are to be applied being thus translated : " The Lord 
 thy God will raise thee up a prophet from the midst of thee, of thy 
 brethren, like unto me, unto him shall ye hearken." The following 
 promise and declaration we have from the mouth of JEHOVAH him- 
 self : " They have said well in that which they have asked, I will 
 raise them up a prophet from among their brethren like unto thee : 
 I will put My words in his mouth, and he shall speak unto them all that 
 I shall command him. And whosoever will not hear the words 
 which he shall speak in My name, I will require it of him." The 
 Rabbi having detached from the context this very important sen- 
 tence, it is here replaced as part of the whole passage. 
 
 The Eabbi has previously asserted that plural nouns in Hebrew 
 are frequently to be considered singular ; but now that it suits his 
 purpose to reverse the matter, he says, "the singular is often used in 
 the Hebrew for the plural " a due discrimination between things 
 that differ in the sense of essential and relative, would prevent his 
 confounding these distinctions. The Eabbi admits that ^23 
 means a single prophet ; but his theory requires that not a prophet, 
 but succession of teachers should neutralise the text. " In the same 
 chapter we find that diviners who speak their own minds are not to 
 be listened to ; the mark of the accredited prophet being that he 
 should speak the words of ELOHIM." 
 
 Eabbinical Judaism (in affinity with that rationalism of which 
 Maimonides is the unscrupulous leader and instigator) ignores 
 mediation and the need of it; the Eabbi therefore finds himself in a 
 delicate predicament, the promised antitype being mediator, prophet, 
 and leader. The people saw their Elohim on Sinai as " a consuming 
 fire;" hence their conviction of the need of a mediator to stand 
 between them and consuming holiness that fire which rectifies by 
 assimilation with its element, Divine LOVE was unapproachable 
 to the perverse and self-centred. Nor will it be otherwise on 
 Mount Zion, where Jehovah shall rectify as silver from inherent
 
 ANALYTICAL REVIEW. 31 
 
 and contracted dross, His people ; hence the dismay of those who, 
 unconscious that their merits are worthless, ignore a mediator. 
 " Sinners in ZION are afraid, terror hath surprised the hypocrites ; 
 who can dwell with consuming fire who of us can dwell with 
 perpetual burning," i.e., the spirit of judgment. Isaiah xxxiii. 14. 
 
 The Eabbi, in order to get out of the difficulties of his text, begins 
 by throwing a little dust in the eyes of his disciples. " What," he 
 asks, "was the subject of Israel's request? Did they ask for a 
 Kedeemer to save their souls, or to give light unto the heathen ? 
 They did not ask for a mediator to die for their sins, and to atone for 
 the original sin of Adam (! !) but simply for one or more persons 
 (human beings) to communicate to them the Divine will. (! !) They 
 asked for a teacher, and a teacher was vouchsafed them." Here 
 the text, curtailed of its vitally important context, is given. " Can 
 this prediction," he asks, " refer to the Nazarene ? Could his ap- 
 pearance, 2,000 years later, be a sufficient reason that they should 
 not hearken to diviners in Canaan."!! "Moses evidently alludes to a 
 line of prophets. (I !) None of the prophets were to be divinities, 
 who from their very natures would be exempt from sin and false- 
 hood." When the Eabbi has cast his interventional authorities "to 
 the moles and to the bats," he will thankfully accept the fact that 
 the promised prophet, by whose mouth Jehovah's will was shown, 
 combined in his own person the ministries of PKOPHET, PRIEST, and 
 KING, anointed as he was by the Holy Spirit. 
 
 " Now," says the Eabbi, " I boldly challenge every professor of 
 the Christian faith to tell me where it is stated that the prophet 
 like unto Moses was to declare a new revelation." ! ! The prophet 
 who spoke the words of Elohim so separated the precious of Divine 
 authority from the base of Eabbinical device so practically illus- 
 trated the doctrine enunciated in the first great commandment, that 
 his teaching and action might well have been new to those accustomed 
 to the inflating leaven of the Scribes and Pharisees, by whom the 
 bread of life had been withheld. It was new and startling to hear the 
 prophet like unto Moses speak the words of Elohim in His name 
 to see him drive out the traffickers from his Father's house of 
 prayer. And what was the scourge? A few cords from f"^2^ 
 originally given to remind them of their highest obligation, which 
 had then and there been so shamefully forgotten. Such a demon- 
 stration of holy zeal for the sanctity of the Name, thus outraged in
 
 32 
 
 ANALYTICAL REVIEW. 
 
 the sight of the nations, had been unknown since the prophet 
 Jeremiah testified, and suffered* for his testimony. It was strange 
 to speak boldly in defence of Truth, and yet under personal wrong 
 to be silent. The characteristic of the Chief Priests, Scribes, and 
 Pharisees who loved the applause of men, and acted from motives 
 inspired by self-love, ambition, and interest, was directly the 
 reverse. So new, so strange was an illustration of Divine great- 
 ness, that He who was a Sanctuaryf to some, became a stumbling- 
 stone to others, as the prophet foretold. When the Holy One of 
 Israel thus practically vindicated the honour of the holy Name, did 
 the Chief Priests, as official guardians and custodians, offer resistance 
 to the prophet like unto Moses ? No ; they acted as conscience- 
 stricken cowards, without a word to say in behalf of their toleration 
 of the desecration. It only intensified their hate, which thus excited, 
 they reserved for a convenient season, practically to manifest in 
 its fury. Hence the prophetic declaration : " I will make you base 
 and contemptible before all people, 1 " and so they have continued to 
 this day, " divided in Jacob and scattered in Israel ; " but it will 
 not be always so. There shall come a time when their offerings 
 shall be acceptable, as in the day when the covenant of life and 
 peace was made with Levi. The heart of stone shall then have 
 given place to the new heart, on which shall be inscribed holiness 
 and loving obedience. 
 
 The Eabbi ventures on a new subject thus : "This verse, which at 
 first sight seems startling to the unwary, is as follows : ' They shall 
 look upon ME whom they have pierced;'" here the Rabbi omits 
 the context, in the words preceding the text and after, i.e., " I will 
 pour out upon the House of David and upon the dwellers in Jerusalem 
 the spirit of grace and of supplication" Then come the words 
 cited, which are followed by " and shall mourn for him as one 
 mourneth for an only son, and be in bitterness as one is in bitterness 
 for a first-born, Ti33n ." These words the Eabbi takes leave to 
 accommodate to his theory, which is, that the great and universal 
 mourning here spoken of (when all the families shall mourn apart 
 and their wives apart) means only for " one who may happen to 
 be ' pierced ' in war." He adds, " So great shall be the immunity 
 
 * Jer. xxvi. 11. t Isaiah viii. 14.
 
 ANALYTICAL BEVIEW. 33 
 
 of the children of Israel, they would be surprised and dismayed* 
 they would look upon it as a humiliation." Here is bathos in its 
 extreme. Can paltering with the Divine record go farther ? 
 
 The Rabbi does not seem to know that the personal pronouns in 
 their application to the Divine Being are used interchangeably ; 
 the verse selected by him being an instance of this remarkable 
 peculiarity; hence his notion that the person mourned and wept for, 
 is not identical ivith HIM to icTiom prayer is addressed. " The fact," 
 says the Kabbi, " that must weigh with us most strongly is, that 
 the dogma ... is utterly at variance with the plain teachings 
 of Scripture. It is asserted that Israel shall pray to that God 
 whom they had slain ; to that Grod who assumed the form of man, 
 and offered himself as an atonement for the sins of mankind ; to 
 that other portion of the Deity which was not invested with 
 humanity." It is absolutely declared by the inspired prophet, 
 that the spirit of grace and supplication shall cause the prayer and 
 the mourning which the Kabbi ridicules. Joseph's brethren, who 
 " despised " him as a prophet, and who were totally unconscious of 
 him as a saviour, were eventually constrained by inner consciousness 
 of their own perfidy (and his gracious return of good for evil) to 
 loathe themselves and honour him. How magnanimous his re- 
 assuring words : " Be not grieved nor angry with yourselves that 
 ye sold me hither, for ELOHIM did send me before to preserve life . . 
 to preserve for you a posterity in the land, and to save your lives by 
 a great deliverance." This is what Moses teaches will orthodox 
 Sadducees not accept it ? 
 
 " I ask," says the Kabbi, " can a plurality be attributed to him 
 who has declared himself "rtl^ ." Elohim is a plural noun never- 
 theless. He whose Being is unity, i.e., "rritf, is ELOHIM, one and in- 
 divisible. Does the Kabbi suppose that PT} (yah) is not identical 
 inf essence with nVT?, and that El is not essentially identical with 
 
 * The person who is the occasion of this unprecedented sorrow and supplication is 
 only some one who happened to have heen slain in the war by tJie invading nations. 
 Thus he takes leave to twist the text, " They shall look up to me for him they (the 
 nations) have pierced." 
 
 t Love, which is the Divine nature, being invisible, must have a personality in 
 which, as a "sanctuary," to make it manifest. 
 
 D
 
 34 ANALYTICAL REVIEW. 
 
 Elohim ; alike in the "TiSirbw who wrestled with Jacob, and the 
 Saviour, "liajrbs , who gave his life as world- wide Kedeemer. 
 
 The declaration, " Thou canst not see my face ; no man can see 
 ME and live," was in answer to the request, " I beseech thee, show 
 me thy glory" an impossibility in man's mortal body ; but His 
 " face " in human form had no terror. Abraham, Jacob, Moses, 
 Joshua, Manoah, Gideon, all saw and spoke with AD OUNI- JEHOVAH, 
 face to face.* He quotes a passage, which only goes to prove that 
 HE, with whom Moses spoke, whose similitude was seen by the 
 seventy elders, did not thus manifest his personal presence to the 
 unregenerate multitude, who would forthwith have made some metal 
 or stone image before which (as representative) to bow down ; 
 such, indeed, is the reason assigned for their having seen no simili- 
 tude on the occasion referred to.f 
 
 * Wherever human attributes refer directly to Elohim, iu the Hebrew text, the 
 Targums ascribe them to him whom they call the WORD of nlPP the glory of 
 Jehovah and the Schekinah. Talmudists continually speak of Elohim as existing in 
 human form, and Maimonides himself, in the very first sentence of the Moreh Nevu- 
 chim, says that El Shadi, in human form, was the prevailing opinion when he wrote 
 his book. At the coming of the Messiah (as it is evident from the Targum), and for a 
 thousand years after, as appears from the Zohar, the Talmud, and most Rabbinical 
 writers down to Maimonides, and even after, till his opinions acquired authority. It 
 is the universal revelation of Moses and the Prophets to be understood in its gram- 
 matical sense as by them recorded. Of this self-entitled authority a Eabbi thus 
 speaks : " Why does he call such an one a heretic, when many greater and wiser than 
 he have walked in this opinion, according to that which they saw in the Scriptures, 
 and still more in the Agadoth, which imply that doctrine?" 
 
 t Deut. iv. 15, 1C.
 
 ANALYTICAL REVIEW. 35 
 
 SEEMON V. 
 
 SERMON V. begins thus: "I resume my course of lectures on the 
 Christological passages of the Bible. Great stress," says the 
 Babbi, " is particularly laid upon the fact that this Psalm (the 2nd) 
 declares in unmistakeable terms that he is the Son of God." We 
 read in the 6th verse, " The Lord hath said to me, Thou art my son, 
 this day have I begotten thee;" and "Kiss the son lest he be 
 angry, and ye perish from the way, when his wrath is kindled but 
 a little." " Now," says the Eabbi, " the first question that should 
 be asked by the intelligent enquirer is How do you know that 
 these verses apply to your Messiah ? We receive no satisfactory 
 answer dogmatic assertions only are offered. This dogma 
 that the Nazarene was literally the Son of God is surely," he adds, 
 " the most monstrous, the most repugnant to reason. (! !) . . . 
 The holy God, whom Holy Writ brings before us as exalted so 
 infinitely high above all imperfections inherent in man's nature, 
 that Supreme Being (I shudder while I say it) is lowered to the 
 level of one of those deities with which the mythology of Greece 
 peopled their Olympus." (!!!) . . . Here the Eabbi seems to 
 have been seized with a paroxysm of mythic declamation. Having 
 subsided, he goes on thus : " How untenable is the assumption that 
 the son here spoken of is like the Father, a portion of the God- 
 head. ' Ask of me, and I will give you the heathen for your 
 inheritance, and the uttermost parts of the earth for thy possession.' 
 Now, if the Son be a Divinity like the Father, and equal to him, 
 why need he ask that any favour should be granted him ? Is he 
 not omnipotent? Is not the whole earth . . . his possession ?" 
 The Eeviewer will not trouble the Eabbi with either dogmas or 
 assertions, but simply put a few questions which it is impossible for 
 him to answer, until, ceasing to grope in the dark, he shall have 
 come to the light of the Sun of righteousness. By what power did 
 Elohini create all things, if not by his WORD or SON, the latter (~"5) 
 being the root of the former (i.e., "l^T), and if Son, why should he 
 not be identical in Being with the Father, although, as the distinctive 
 
 D2
 
 36 ANALYTICAL REVIEW. 
 
 term " Son " implies, relatively subordinate. If the Babbi admits 
 that by His WORD i^ , ELOHIM created all things visible and in- 
 visible, he must necessarily believe that the Divine WORD is 
 omnipotent ; while the human form, which enshrines that POWER 
 in a condition which betokens perfect subjection to the FATHER'S 
 will, is told to " ask " and receive, that his joy may be full. This 
 being assuredly a great subject, a small mind, accustomed to a 
 groove, can take in nothing beyond its vicious circle. Abraham 
 believed it, and rejoiced in the belief hence his faith was counted to 
 him for righteousness. He was no stranger to Adouni, the personal 
 King of Israel, whom the prophet Isaiah saw with his eyes. Alas ! so 
 great is the antipathy of modern orthodoxy to the personality thus 
 described as the Anointed, that had the Eabbi lived in the days of 
 Manassah, he would, in all probability, have justified the sentence 
 he passed on Isaiah for the utterance of this (to his ill-informed 
 mind) blasphemy ; and would have thought he thus merited the 
 violent death to which he condemned that glorious witness to 
 Truth a mode of death betokening severance* from the orthodox 
 portion of the nation. But Manassah lived bitterly to repent this 
 his crowning atrocity. Through penitent prayer he received the 
 gift of faith and regeneration ; the new heart and right spirit were 
 given him. and as a sincere penitent he died. The Eabbi finds no 
 difficulty at all in his own theory, which is, that ELOHIM has no son 
 (in the sense of ~)2 , creator ; or in that of }3 , the " son given," to 
 build up the household of faith to the honour and glory of the 
 Father's Name) ; Israel, collectively, being the son acknowledged by 
 him, however opposed to the fact that Israel, collectively, is daughter, 
 or house D2, not ]5 (son) i.e., builder: so the Eabbi must submit to 
 be set to rights by the assertive force of original words thus speaking 
 in defence of Truth. The quotation from Hosea relates to the 
 special son " the Holy One of Israel." ! When He alludes to the 
 regenerate people, it is as a " betrothed bride." Such being the en- 
 dearing title the Anointed gave to His future crown of rejoicing. 
 
 " How often," says the Eabbi, " does the Lord call himself our 
 Father. ' Is he not thy Father, hath he not acquired thee.' As a 
 
 * By the order of Manassah, at the instigation of the priests, Isaiah was sawn 
 asunder.
 
 ANALYTICAL REVIEW. 37 
 
 father he thinks of us, loves us, protects us, cares and provides for 
 us." And what has been the return ? Deviation from His supremo 
 authority evasion of His direct requirements the substitution of 
 interventioual misguidance. Hear His declaration : " My people 
 have been guilty of two great evils, they have forsaken ME, the 
 Fountain of living water, and have hewn out for themselves broken 
 cisterns, that can hold no water." And again, "If I am a Father, 
 where is the obedience due to me ?" Hear his interrogatory " If I 
 am a King, where is the honour due to my supremacy ?" Is it shown 
 by the substituting of coxinterfeit and fictitious currency for that 
 standard value which He demands as the tribute due to His name ? 
 " On our most sacred day," says the Eabbi, " we implore him, who 
 is our Father and our King, for pardon." 
 
 Isaiah assures us that the most solemn days are only aggravations 
 of offence, the very prayers of the double-minded being odious 
 in the sight of Him who demands the whole heart. The Eabbi 
 finds " not the slightest difficulty in arriving at the true meaning 
 of the entire Psalm." It only requires David to be substituted for 
 David's Lord. " The Lord has said unto me (i.e., David), Thou art 
 my son, this day have I begotten thee." ! ! The ostrich, although 
 notorious for want of wisdom, is said to have the faculty of digest- 
 ing iron a faculty with which the disciples of the Eabbi would 
 require to be endowed. 
 
 The Eabbi having entirely to his own satisfaction assumed that 
 collective Israel is not only the daughter, but the son of God, 
 adds, " You will easily understand why, by the employment of the 
 same metaphor, the king of Israel, as representative of the people, 
 is pre-eminently termed ' the son of the Lord.' " By his own show- 
 ing, the title "son of God " applies only metaphorically to the people, 
 and to David only as the people's representative 11 But it is not so 
 applied to Him whose right it is as "12, the Creator, essentially one 
 with his Father, the WORD embodied. To the next passage, " Kiss 
 the son, lest he be angry," the Eabbi rather demurs as being of 
 Chaldean origin. Has he then forgotten that the mother tongue of 
 Abraham, being Chaldean, he carried it with him as such. If it 
 fell into disuetude ages after, the relative terms (of which it is the 
 root) still remain as N~Q , to create, and "12H , to speak to assert 
 its origin and dignity. " Many Jewish commentators," says the 
 Eabbi, " render this : ' Arm yourselves with purity.' " One we could
 
 38 ANALYTICAL REVIEW. 
 
 name renders it, " Kiss a pure one," anything being preferred to the 
 legitimate sense of this very emphatic word. The Eabbi admits that 
 it is found in Proverbs as ~i3, and if so, there is no reason why it 
 should not also be found in the Psalms. He finds that the call to 
 kiss the son applies with perfect propriety to David as an act of 
 homage ; i.e., " to acknowledge the sovereignty of David, lest the 
 Lord should destroy them in anger." ! ! How puerile. " The event 
 predicted," says the oracular Eabbi, "came to pass. The Philistines 
 were utterly discomfited, and his (David's) throne firmly es- 
 tablished." But does the Eabbi really believe that David's supremacy 
 and inheritance included the uttermost ends of the earth ? or that 
 the Philistines served to represent the confederacy of all kings ? 
 Those then existing never troubled themselves about, probably 
 never heard of, the law which the prospective rulers shall attempt 
 to abolish. The fact is, that the whole prediction is yet future, as 
 time (the discoverer of events) will show, when " the set time " to 
 favour Zion shall have come. 
 
 The Eabbi next turns to the 22nd Psalm, beginning with " My 
 God, my God, ichy Jiast thou forsaken me," the only words (from this 
 Psalm) uttered by the Holy One of Israel the Eabbi having taken 
 leave to add others, in his own mistaken idea that he desired 
 deliverance from the death to which he voluntarily resigned himself 
 as sin-bearer. The deliverance prayed for was by David, who 
 wrote the Psalm (no doubt in some appalling juncture of his own 
 life), centuries before the event which formed the perspective of 
 this dismal picture. The words quoted by the Eabbi are there- 
 fore those of the suppliant : " Be not thou far from me, Jehovah, 
 my strength; haste thee to help me, deliver my soul from. the 
 sword, my darling from the power of the dog." So far from 
 the willing sin-bearer seeking deliverance from that part of his 
 mission, we find him anticipating the triumphant results of it in 
 these words : " When I shall have been lifted up, I will draw all 
 men to me." Again, " I have a fiery baptism to pass through, and 
 I am straitened until it shall have been accomplished." Here he 
 alludes to that power of dispensing the gifts he should (as conqueror 
 of death) receive at his ascension. His words were those of rebuke 
 to the disciple, who felt grieved and shocked at his intimation of 
 the death awaiting him. " Get thee behind me, adversary, for thou 
 apprehendest not the things of Elohim, but those only of men."
 
 ANALYTICAL REVIEW. 39 
 
 He plainly declared that were such his wish, his Father would send 
 legions of angels to deliver him ; but such was not his wish : 
 " Father, forgive them," having been his last words. David says : 
 " Thou wilt not leave my soul in hell, neither wilt thou permit 
 Thy holy one to see corruption." The prophetic spirit of the 
 seer describes (as only that spirit who sees the future as present 
 could), what literally was done by the Koman soldiers : "They part my 
 garments among them, and cast lots for my vesture." Eabbi David 
 Kimchi may be very redoubtable as a champion of Eabbinical 
 orthodoxy, and thus to the mind of the Eabbi w r orthy of all accept- 
 ation, but we outsiders consider the Divine oracles all-sufficient as 
 self-interpreters nay, their very words we hold to be absolutely 
 assertive of the exact truth which they embody. 
 
 The disputes occasioned by the terms 'DSS and ^"^3 " as a lion," 
 may, with great propriety, be left in favour of <> "]?3. The 
 proper term for "pierce " or " stab " being T^J, and that we find 
 used in allusion to the same momentous event. (Zech. xii. 10.) The 
 words, " as a lion they gaped upon me open-mouthed," having been 
 so rendered in the 13th verse, they may with strict propriety 
 have the same rendering in the 17th verse. The homogenity of 
 the hideous scene seems to require this. The guiltless sufferer is 
 described as having been surrounded by his implacable foes, re- 
 presented by powerful pushing horned animals, their employes as 
 dogs. " Many strong bulls of Bashan have enclosed me the 
 assembly of the reprobate as a lion have transfixed my hands and 
 feet " the lion is wont to break the bones of his living prey ; but 
 "not a bone of him," who was to rise the third day, could be 
 broken. The Eabbi refers the whole to David, for as already 
 remarked, his landscapes are all foreground, with no perspective, 
 Let him speak for himself: " David represents himself as a carcase 
 attacked by a lion, by bulls, and by dogs, who are tearing the flesh 
 from his bones, their teeth being fixed in his hands and feet. The 
 lion is Saul the bulls and dogs are his cruel soldiers." . . . 
 He adds, " With this explanation, the reading of the 17th verse 
 becomes very simple." The discourse thus perorates : " The dry 
 bones of dogmatic theology, which Christian expositors icouldfain dis- 
 cover, are not enshrined La the Psalms." Nay, more, the "carcase " 
 discovered by the Eabbi is not enshrined there. To those who 
 prefer standard value to any foreign substitute, that of "Eternal"
 
 40 ANALYTICAL REVIEW. 
 
 (a nonentity) for the glorious NAME, indicating at once BEING and 
 concrete relation, is peculiarly odious ; and gratitude for the light 
 and life which first visited " Galilee of the Gentiles " may well 
 constrain us to " speak good of His Name," commended as JEHOVAH'S 
 SALVATION, thus fulfilling the prophecy "My Name shall be great 
 among the Gentiles."
 
 ANALYTICAL REVIEW. 41 
 
 SEEMON VI. 
 
 THUS begins the Sixth Lecture : " The Eternal said to my Lord, Sit 
 thou at my right hand, until I make thine enemies thy footstool." 
 The original passage precedes the translated ; but even in transcrib- 
 ing the original term, the Eabbinical "dead fly" finds its way 
 into the holy composition, as substituted for the original rnrp. Such 
 is the enslavement of Eabbinical authority that baleful covering* 
 which has yet to be rent, that Israel may walk in the light of " the 
 law and the testimony." The rendering of Dr. Sach's translation, 
 which the Eabbi prefers, runs thus : " Thy people shall be willing 
 in the day of thy power in holy beauty out of the bosom of the 
 morning dawn floweth unto thee the dew of thy youth. The Lord 
 hath sworn and will not repent ; thou art a priest for ever after the 
 order of Melchizedec. The Lord at thy right hand shall strike 
 through kings on the day of his wrath he shall judge among the 
 Heathen he shall fill the places with their dead bodies he shall 
 crush the heads in the land of Eabbah he shall drink of the brook 
 in the way, therefore shall he lift up the head." " It is asserted 
 by the Christians," says the Eabbi, " that it contains three distinct 
 predictions concerning the Nazarene." The first verse is not, as 
 the Eabbi states, so translated as to repeat the term Lord. The 
 capital letters, LOED, being intended for Jehovah ; in ordinary 
 letters "^^ , personal " Lord." This distinction the Eabbi ignores. 
 The Eabbinical duplicate is a ghost which he cannot lay. The real 
 text is, " Jehovah said to my Adouni, sit thou at My right hand." 
 " Hence it is inferred," says the Eabbi, " that David is predicting 
 the appearance of the Nazarenc, already acknowledged as his 
 divinity, and called him ' Lord.' ' He is to sit at the right hand of 
 God.' This expression is alleged to signify that he shall have 
 dominion in heaven and on earth." 
 
 Now here again the Eabbi vitiates the text, which is not that he 
 tlien sits at the right hand of God, but that " Jehovah at his right " 
 hand shall act as described. Heaven is the throne of Jehovah ; 
 renovated JERUSALEM, i.e., Mount Zion, shall be the throne of His 
 anointed.
 
 42 ANALYTICAL REVIEW. 
 
 The peculiarity of this Psalm, as its title, nirp. C^J, indicates, is 
 that it is a direct utterance of JEHOVAH concerning Adouni at his 
 right hand ; hence David's testimony, " JEHOVAH said to my Adouni, 
 Sitthou at My right hand, until I make thine enemies thy footstool." 
 
 If in the original text itself, as transcribed by the defender of 
 orthodoxy, a corrupt substitute has intruded in one form that of 
 Rabbinical authority we need not be surprised to find, in his ren- 
 dering, a no less fraudulent substitute in another form, that of the 
 Rationalistic nonentity, " Eternal." Now, as the passage correctly 
 rendered is " JEHOVAH said to my Adouni,'" we can only attribute 
 the assertion of the Eabbi, that " the first verse, said to declare the 
 divinity of the Nazarene, rests on a mistranslation," to misconception. 
 That it is untrue is certain, and that the Eabbi may be unconscious 
 that it is so is easily accounted for by his life-long use of the 
 Rabbinical equivalent, so long accredited as such, with no authority 
 whatever from recorded Truth. To make the case perfectly clear to 
 every honest mind, it may be needful to show how this counterfeit 
 of the Eabbinical mint became substituted for that standard value 
 which it has so long and deplorably superseded ; and in doing so a 
 practical illustration will be afforded of the proverbial fact, that the 
 first false step leads to others of the same kind. 
 
 Here the first false step was in the Eabbinical interdict, which 
 forbad the utterance of that life-giving Name upon which Israel was 
 at all times invited, nay, urged to call. This purblind act, or pious 
 fraud, necessitated the second false step, that of substituting for the 
 NAME, which admits of no substitute, an equivalent Adouni being 
 the term selected : but as that invariably denotes personality, it 
 underwent a kind of apotheosis (which was supposed to effect a 
 metamorphosis into impersonal), and that was by adding the Maso- 
 retic vowel sound ( T ) as it stands in Jehovah nirp . This, of course, 
 necessitated a third false step, in order to avoid confusion with the 
 duplicate term thus fabricated, and that was wherever (from Genesis 
 t:> Malachi) the combined Adouni-Jehovah was found, to substitute 
 the combination Adouni-Elohim, in our version " Lord God." Hence 
 the emphatic and suggestive combination which, as Adouni-Jehovah, 
 tells of BEING and personality, is entirely lost sight of. Now, in 
 quoting the passage, the Eabbi, finding himself in a dilemma 
 between Eternal (the Eationalistic substitute) and ADONOI (the 
 Kabbinical) both intended to represent the interdicted NAME the
 
 ANALYTICAL REVIEW. 43 
 
 mode of escape to which he betakes himself is, his unwarranted 
 assertion that the mistranslation belongs to those who simply give 
 both words as they stand recorded. 
 
 Here is the rendering and aufklarung of the Eabbi : " The words 
 of the text are not, the Eternal speaks to Adonoi " Adonoi being 
 the word that is often used in the Bible to express Deity " but to 
 Adouni." Again it may be repeated, Adonoi is not to be found, 
 from Genesis to Malachi, as a substitute or equivalent, however often 
 the personal term Adouni is associated with the great NAME expres- 
 sive of Divine BEING. It is a remarkable fact that comparatively 
 modern unbelief, in this historical event, should be satisfied by the 
 actual national observance which dates from it as such. For while 
 other national events are observed as anniversary celebrations, this 
 national memorial every household (wherever found) strictly and 
 almost daily observes, in refusing to eat of " the sinew that shrank." 
 It will not do to explain away the fact thus nationally attested, 
 nationalists, indeed, take leave to attribute all personal manifestation 
 to a "heated imagination, 1 ' or an " excited state of brain." But neither 
 would account for the life-long physical lameness of Jacob from the 
 " touch of a hand," which left, not only to himself but to his des- 
 cendants, that lasting memorial. When, therefore, the Eabbi eats as 
 " kosher" the meat from which this peculiar sinew is extracted, let 
 him beware of impiously ignoring as "fact" the memorable event 
 which it serves to authenticate. 
 
 " Thou art a priest for ever after the order of Melchizedec," is 
 to the mind of the Eabbi only a mataphor, and therefore applicable 
 to a civil ruler. 
 
 David being the subject of this psalm, and the scene of his exploits 
 Eabbah, the Eabbi further attributes to him the title of priest. " The 
 expression," he says, " would be applicable to one who needs Divine 
 aid, but is totally inappropriate when used in reference to one who 
 is worshipped as a divinity. " Thou shalt be a priest for ever." " The 
 word," he adds, " is taken literally, and the verse is adduced to prove 
 that this Messiah was to take the place of Aaron's priesthood. . . . 
 Hence one and the same person is the victim that is offered, the high 
 priest who offers it, and the deity to whom it is offered." Assuredly 
 one and the same Being is the priest who offers and to whom the 
 offering of his humanity is acceptable. Can the Eabbi accept the 
 fact that one and the same Being, i.e., the Divine WORD, appeared
 
 44 ANALYTICAL REVIEW. 
 
 in the burning bush, was the Eock that yielded the people of old 
 streams in the desert, and the Manna which fed them forty years long. 
 " Man did eat angels' food," those "who excel in strength through 
 the power of His Word ; " that which is our true inner life, and also, 
 in another form, that which sustains it in health and vigour for 
 active service -as witnesses to Truth. Nay, more, the Word is the 
 weapon which enables every loyal witness to Truth successfully to 
 vanquish the negative powers of darkness and error. 
 
 The Eabbi confounds the Priesthood of the Son of Elohim with 
 that of Aaron ; but there cannot be a greater misconception. 
 Of the former it is testified that He shall be a Sovereign and Priest 
 upon His throne, and that for ever, and for this reason : that up to the 
 uttermost point of time, through the ages to come, His intercession 
 will be wanted, His priesthood being as much a reality as Himself. 
 The priesthood of Aaron, which has been suspended during this 
 interregnum and its desolations and deviations, shall, we are plainly 
 told, be restored. For, as the sacrifices of guiltless substitutes pointed 
 prospectively of old to the Lamb of Elohim, who should cover, ~)251? , 
 the sins of the world, so shall they, under the government of the Mes- 
 siah, point retrospectively to that which signalised the fulness of time ; 
 thus realizing the declaration : " The land shall not always remain 
 alienated, because the land is MINE. The Eabbi finds an argument 
 in favour of his own theory of David's priesthood. He says : " The 
 concluding verses speak of battles that will be fought by the 
 personage to whom the psalm is addressed, and of kings whom he 
 will crush. No record exists of battles which the Nazarene fought." 
 As a witness to Truth he was continually in conflict with error in 
 doctrine and hypocrisy in practice. He was at war with all that 
 had overlaid and corrupted the light of the Law and the Testimony. 
 He was like refiner's fire, separating the base from the precious of 
 Divine quality and standard value. Other battles are with confused 
 noise, and garments drenched in blood ; His was with burning and 
 heat of fire. Isaiah explains : " For to us a child is bom, to us a 
 son is given, and he shall be called miracle *v? counsellor, the 
 mighty EL, the perpetual Father, and Prince of Peace." 
 
 The Eabbi proceeds to show that it must be David, and that it 
 was composed on the eve of a war, for indignity offered by the 
 Ammonites to David's messengers. 
 
 How much more terrible the indignation kindled "for indignity" 
 to the WORD embodied, " the Holy One of Israel."
 
 ANALYTICAL REVIEW. 45 
 
 "With these facts before us," says the Babbi, "all difficulties 
 vanish. As the king goes forth to battle, the spirit of God rests 
 upon one of the minstrels of the royal court, and he proclaims : ' The 
 Eternal saith to my lord, Sit thou at my right hand, until I make 
 thine enemies thy footstool.' The poet pictures the king going forth 
 to battle, surrounded by his youthful warriors, as bright and as 
 numerous as the dew-drops on a summer morn, and willing to shed 
 their blood in his service. ' Thy people shall be willing in the day 
 of thy power, in holy beauty.' " The idea that holy beauty and war 
 and bloodshed are compatible, is a monstrous perversion. "The 
 Psalmist solemnly proclaims how firmly David's sovereignty shall be 
 established : ' Thou art a priest for ever ' . . . i.e., a ruler for ever." 
 One would naturally suppose that the Eabbi is here speaking 
 ironically of David in these strangely inappropriate statements. 
 Not so ; as the dupe of that potent delusion which perverted Truth 
 supplies, he firmly believes his own fallacy. 
 
 Has the Eabbi to be reminded that David was not permitted the 
 honour of building the sanctuary. " Thou shalt not build an House 
 unto My Name, for thou hast shed blood in My sight." The Eabbi finds 
 no cause why this should be any hindrance to the far greater honour 
 assigned to David's Adouni, who came as his Eoot-branch, " not to 
 destroy men's lives, but to save them." Hence the Father's declara- 
 tion : " Thy throne, Elohim, is for ever, a sceptre of righteousness 
 is the sceptre of thy kingdom. Thou hast loved righteousness and 
 hated iniquity, therefore Elohim, thy Elohim, hath anointed thee 
 with the oil of gladness above thy associates." The Eabbi sees in 
 David the worthy head of a people whose mission it was to become 
 a kingdom of priests. He may rest assured that under the Messiah's 
 rule this prediction will be realized, for then regenerate Israel, as 
 witness-bearers to Truth, shall illustrate as well as proclaim the 
 pure ancestral faith, based as that is on Truth the Eock of Ages. 
 Meanwhile, let him attend to the question of the prophet : " By whom 
 shall Jacob arise, for he is little, grovelling." 
 
 " He shall drink of the brook in the way, therefore shall he lift up 
 the head," another expression for the proverb, "Before honour is 
 humility." The Eabbi cannot see it in that light. Priest is with 
 him a metaphor, not a reality, hence it applies better to a warrior 
 than to the Prince of Peace. He says : " It is very absurd applied 
 to the son of the Most High, but quite appropriate in its application
 
 46 ANALYTICAL REVIEW. 
 
 to David, whose warriors literally required to drink when on their 
 way to battle." The allusion of the Kabbi to " how much of the 
 brilliant success that attended our recent campaign in Abyssinia 
 was due to the admirable manner in which our troops were supplied 
 with water," is as far-fetched as it is silly. Thus he perorates : " The 
 prophecy was fulfilled. David gathered all the people together, 
 and fought against Rabbah and took it. (! !) My exposition of the 
 psalm is ended. And now I ask you to judge whether the explana- 
 tion I have given does not at once sweep away the dogmatic cobwebs 
 with which this psalm has been covered in the process of ages." 
 The comment of a reverend gentleman seems to astonish the Eabbi. 
 
 He says : " It is unintelligible to me how the Rev. can say 
 
 that ' there is no one event in the life of David to which, with 
 the smallest amount of probability, we can assign this psalm.' "
 
 ANALYTICAL REVIEW. 47 
 
 SEKMONS VII. AND VIII. 
 
 THE Babbi proposes, as the subject of his Seventh Aufklarung, to 
 explain a passage in the book of Daniel ; but before his exposition, 
 he calls the attention of his disciples to " a curious instance of the 
 extreme lengths to which Christian theologians go in founding their 
 dogmas on the Bible." . It appears that a certain unwise clergyman 
 perplexed a certain uninformed individual in West Canada with 
 the text, "a threefold cord is not easily broken," which, he asserted, 
 contained an unanswerable confirmation of the doctrine of the 
 " Trinity" thus in effect putting a stumbling-block in the way of the 
 "blind." (Leviticus xix. 14.) The Rabbi adds : "The poor man, 
 astounded and bewildered, implored that the true significance of this 
 verse might be explained to him." Had this groping soul come 
 under the light of " the Law and the Testimony," instead of expecting 
 help from a distance, he might have been able to say with the 
 Psalmist, " I am wiser than my teachers, because Thy testimony is 
 niy meditation." The Eabbi comments on the words, " two are better 
 than one," perfectly unconscious of the value of quality, and in the 
 same unconsciousness he adds : " A union of three is yet more advan- 
 tageous. (! !) I will mention," he continues, "two other passages, one 
 from the prophet Isaiah," literally in the Hebrew idiom, it runs : 
 " Adouni Jehovah hath sent me and His spirit." Our version, perfectly 
 preserving the meaning of the passage, renders : " The LOED 
 God, and His Spirit hath sent me," thus recognising the Holy Spirit 
 as a Divine Being, a truth which the Eabbi seeks to neutralise. By 
 recurring to the prophet's initiation and mission, the case is made 
 very plain. When the Adouni said, " Whom shall ice send, and who 
 will go for m" the prophet's response was, " Send me." Hence his 
 declaration to the people : " Adouni Jehovah and His SPIRIT hath 
 sent me." Had the SPIRIT not been thus included, the terms " we" 
 and " us" would not have been used. Surely the Eabbi knows or 
 should know that HEi^n and Schekinah are identical with the HOLY 
 SPIKIT of whose sevenfold energy the seven burning lamps, on the seven 
 branched golden shaft of old, was the symbol and representative.
 
 48 ANALYTICAL REVIEW. 
 
 The next text quoted is, " I neither learned wisdom or to "know the 
 Holy One. Who Jiath ascended to heaven, or descended ?icho hath held the 
 wind in his palms ? who hath restrained the water in a swathe ? who hath, 
 founded the extremes of the earth ? What is His name ? and what is 
 His Son's name ? " To this very telling and many-sided passage this is 
 his comment : " No human being has assisted at the formation of the 
 several elements. (! !) God's omnipotence is unapproachable." The 
 words, 'What is his son's name' are especially introduced," says this 
 sapient authority, " to contrast the human with the Divine Being." 
 Now as the term son naturally implies and suggests a relative affinity, 
 that of "waif" would better serve to express the "contrast" to 
 which the Eabbi alludes. He goes on to say that attempts have 
 been made, from a few even garbled passages, to prop up the doctrine 
 of the Trinity, but that " there towers above them all one firm rock^ 
 against which the billows of cavil and controversy dash in vain, 
 the grand verse, ' Hear, Israel, the Lord our God is one Eternal 
 Being.' " In this metamorphosed form we can only see a treacherously 
 dangerous sandbank, on which TO3 "^ is inscribed in foreign phrase. 
 Speed the good time when the Rock of Israel will re-appear in the 
 heart-thrilling sense of its faithfully rendered appeal, HEAR, ISRAEL, 
 JEHOVAH OUR ELOHIM is ONE JEHOVAH ! 
 
 While the Eabbi loathingly strains at a "gnat," i.e., the faulty 
 term " Trinity," he swallows with perfect ease a "camel," an orthodox 
 substitute for the text transmitted for all time by Moses and the 
 prophets. Hence the peculiar adaptation of his peroration (intended 
 for his Christian neighbours), " add not unto His words, lest He 
 reprove theo, and thou be found a falsifier." 
 
 The Eabbi proceeds to deal with the predictions of Daniel the 
 prophet. The " obscurities " he meets with, arise from the fact 
 that, having a theory of his own to eke out as he best can from such 
 unbending integrity of testimony and accuracy of dates, he accepts 
 neither the testimony nor the dates of the prophet. " This obscurity,' ' 
 says the Eabbi, " is due to the fact that the predictions are not direct 
 prophecies like those of Isaiah, but visions." Does he then fancy 
 that to predict and to prophesy are not identical ideas involved in 
 the gift of inspiration ? And does he dream that Isaiah's prophecy 
 was not given in vision ? His own introductory words siifficiently 
 confirm this fact : " The visions that Isaiah, the son of Amos, saw 
 concerning Judah and Jerusalem." To the misconception thus
 
 ANALYTICAL REVIEW. 49 
 
 demonstrated is due the following pendant : " His book is there- 
 fore classed among the holy writings, and not among tlie prophets." 
 Happily, with the written WORD as our STANDARD, we are not left 
 to opinion or conjecture on subjects of vital importance. Having 
 found no warrant to exclude Daniel or his book from the glorious 
 company of the prophets, those worthy protestants who superin- 
 tended the arrangement of Holy Writ in our version have happily 
 thus been able to recognise in Daniel a distinguished claim to 
 the place he there holds, as one who not alone predicted future 
 events (requiring only time for their realization), but the special 
 date at which their fulfilment should become due as historical 
 facts. 
 
 The passage, as rendered by the Rabbi, gives us a note of warning, 
 that of substituting indefinite for definite. The theory of the Rabbi 
 requires more than one Anointed (that term answeriug his purpose 
 better than Messiah), which is limited to the Holy One of Israel ; 
 but this is not all, his theory requires, moreover, that tlie people 
 are to be considered " the Son of man," thus coming in the clouds 
 of heaven, i.e., in the glory of the Father (the Schekinah) and his 
 own glory, that " cloud of witnesses to Truth " which He claims as 
 His special crown of rejoicing. The pantheistic monomania of the 
 Rabbi thus finds expression : " It is clear from these words, i.e., 
 1 The kingdom, dominion, and supremacy of the kingdom under the 
 whole heaven, shall be given to the people of the saints of the Most 
 High,' that by the term Son of Man a people, and not an individual, 
 is to be understood," and this clue (which certainly defies logical 
 requirement) the Rabbi finds in "the four beasts w r hich were not 
 creatures but kingdoms." The Rabbi evidently expects that under 
 this regime a republican or democratic form of government (that 
 which the supreme people may decree), shall then have superseded 
 the Theocratic administration ! ! But happily the saints of the Most 
 High, who stand in the relation of His beloved, the sharer of His 
 sufferings as witness to truth, and of His regal glory as conqueror of 
 death, will act according to His will who is her Head and Governor. 
 Had the theorist considered the import of the original terms ~C3 
 E"i2 he could not have fallen into a blunder alike damaging to his 
 credit as a teacher and a Hebrew scholar. Surely, had he done so, 
 he would have felt it impossible thus to trifle with a word implying 
 the Creator, the Divine Word ~>2 being, as he knows, the root of 
 
 E
 
 50 ANALYTICAL REVIEW. 
 
 (to speak) and M"13 (to create), as already stated. To attribute 
 this essentially and exclusively Divine title to the saints of the Most 
 High would be at once impious and absurd ; how much more so, 
 when assumed for the yet unregenerate people. " To whom will ye 
 liken me, saith Jehovah?" Surely not to his guilty creatures. 
 The coming in the clouds of heaven is rather an inconvenient 
 situation for the pantheist Son of Man; so to obviate that difficulty 
 the Kabbi reduces the Schekinah to a phrase, i.e., " the decree of 
 heaven." 
 
 The Eabbi having thus exhausted, to his own satisfaction, the 13th 
 and 14th verses of the 7th chapter, proceeds to the 24th and 25th 
 of the 9th chapter. Amongst other commentators, he mentions 
 three noted rationalists, Langerke, Hitzic, and Ewald, whom he 
 has found helpful. 
 
 The inspired prophet thus announces the information vouch- 
 safed to him, as the effect of fervent prayer to Adouni-Jehovah, 
 the hearer and answerer of prayer : " Seventy-sevens (of years) 
 are determined upon thy people, and upon thy holy city, to 
 finish transgression, to make reconciliation ~i52 (covering) for 
 iniquity ]19 , to inaugurate everlasting righteousness, to seal up 
 the vision and prophecy, and to anoint the holy of holies, (in 
 our translation 'most holy.')" As the prediction is inseparably 
 connected with the Land and its seven (rest and release) years thus 
 integrally related each portion must, of necessity, have its ful- 
 filment in the Land. Hence the prophet's suggestive mode of 
 notifying each salient event, due to each period. The first portion 
 of the period specified, i.e., 49 years, or "seven sevens," is that 
 assigned for the rebuilding of the Sanctuary, beginning to reckon 
 from the edict of Cyrus. The second period, of 434 years, gives 
 time for the increase of that corruption, in doctrine and practice, 
 which would culminate in the prediction due, as matter of history, 
 to that generation of wrath, whom its visitation found totally un- 
 prepared. 
 
 The prophet's words are: "After threescore and two sevens shall 
 the Messiah be cut off, but not for himself ; and the prince of the 
 people that shall come shall destroy the city and the sanctuary, and 
 until the end desolations are determined. History tells us this pre- 
 destined destruction of the sanctuary by " the people" of the in- 
 vading prince was by fire (a soldier having thus unconsciously
 
 ANALYTICAL BEVIEW. 51 
 
 fulfilled the sentence that had gone forth). The dispersion of the 
 misled people soon followed. And thus did the present inter- 
 regnum become an interval of occupancy, and probation to this 
 Western Empire. The destruction by the Koman power, before 
 it had assumed its last phase, that of ecclesiastical mistress of the 
 world, under a foreign head should not be confounded with 
 the desecration foretold by Daniel. In recurring to the "seventy 
 sevens," or 490 years, we shall find that the two periods 
 of 49 and 434 years, together 483 years, leave "one seven" years 
 for future fulfilment, however long the interregnum (caused by the 
 desolation of the Land now enjoying its rests or Sabbaths). This 
 "seven," being an integral portion of the whole, must necessarily 
 (as the winding-up scene of that drama of which Jerusalem shall 
 be the theatre), become due at the close of this interlude of the 
 Gentile nations. 
 
 Daniel informs us that in the midst of the " seven" (reserved years), 
 the then ruler shall perfidiously ignore the treaty into which he 
 had entered with the newly restored people, and at the end of 3| 
 years not only abolish the statutes and ordinances of the land, but 
 to prove his own supreme authority set up in the sanctuary his 
 tutelary deity, " the god of forces." 
 
 Thus shall that brief period witness those terrific events described 
 as "the days of vengeance," " the time of Jacob's trouble." 
 
 The words of our supreme Teacher point to this very epoch. 
 The words He uses are designed to show His immediate hearers 
 that His warning was for those who should " read " not hear (as they 
 did) this forewarning. " When, therefore, ye shall see the abomina- 
 tion of desolation predicted by Daniel the prophet (let him that read- 
 cili, understand) then let them that be in Judea flee to the mountains, 
 and let him on the housetop not come down to take anything out of 
 the house,neither lethim that is^in the field return to take his clothes." 
 Immediately after the tribulation of those days shall the sun be 
 darkened, and the moon shall withhold her light .... and there 
 shall appear the nis of the Son of Man in heaven, and then shall 
 all the tribes of the land mourn, for they shall see "the Son of Man" 
 coming in the clouds of heaven, with power and great glory, and He 
 shall send His messengers with the great sound of the n^-Tin, and 
 they shall gather His elect from the four winds, from one extreme 
 under heaven to the other. Therefore be ye ready, for in such an 
 
 E2
 
 52 ANALYTICAL REVIEW. 
 
 hour as ye think not, the Son of Man cometh ; who then is a faithful 
 and wise servant, whom his Lord hath made ruler over the household, 
 to give them their portion of food in due season." 
 
 The immediate judgment caused by the impious act of the wilful 
 king is the earthquake described by Zechariah, and thus alluded to : 
 " Ye shall flee as ye fled from the earthquake in the days of TJzziah, 
 . . . and Jehovah, my Elohim, shall come, and all the saints with 
 him." 
 
 The theory of the Eabbi, alike regardless of anomalies and of 
 anachronisms, requires that during the 49 years (assigned by the pro- 
 phet for one event, i.e., the rebuilding of the sanctuary), one anointed 
 should be a temporal prince, and that another should be cut off and 
 be no more (for so he renders ib 1^1), and as he takes leave to elect 
 Cyrus for the former, so Onias, the high priest (who was put to death 
 through the treachery of Menelaus during the tyranny of Antiochus 
 Epiphenes), serves equally well for the latter. The Eabbi lays 
 much stress on the division of this first portion from the 434 which 
 follow. " It is," he says, " divided by a sign or point which has all the 
 force of a colon." Now, however important this point may be to the 
 theory of the Eabbi, it has nothing whatever to do with the original 
 record, that having been penned long before this artificial sign was in- 
 vented. The Eabbi says : " This vision was to announce to them that 
 at the expiration of 490 years after the destruction of the temple, their 
 sufferings would be at an end ! their iniquity pardoned ! the piety 
 and righteousness of old re-established ! and the holy of holies again 
 anointed !" He adds : " The prophet here foretells events which were 
 fulfilled ... by Judas Maccabasus, and the re-establishment shortly 
 afterwards of the independence of Israel, when kings of their own 
 race and faith sat upon the throne of David, and a new era com- 
 menced . . . the era of the freedom of Israel." ! ! 
 
 Now did this fulfil the prediction? did it finish the transgression ? 
 So far from that, it only reached its full measure some centuries 
 after. "To make an end of sin, and make reconciliation ~:.5p 
 (cover) iniquity." Before the peace-oifering was made, was ever- 
 lasting righteousness brought in ? Did any of all these events take 
 place then, before iniquity and corruption had attained its last stages 
 of development? 
 
 To talk of that as the era of Israel's freedom is absurd. Under 
 the Eoman power, as tributaries, they bad neither king or
 
 ANALYTICAL BEVIEW. 53 
 
 independent priesthood, the Sanhedrin having, under that power, 
 attained its acme of corrupt and sinister subservience.* 
 
 He seems to have a dim inkling that his theory will not stand in- 
 vestigation. He says : " The above I conceive to be a correct explana- 
 tion of this obscure prophecy. I cannot assert that the dates of these 
 events .... coincide exactly with the years here indicated. . . . 
 But the one important point which I trust I have demonstrated to 
 you is, that the Christian interpretation of the passage is quite 
 incorrect. He adds : " While for us it would be perfectly permissible 
 to say that this prophecy is are enigma which defies solution, those who 
 consider it a corner stone of their faith should be able clearly and 
 unhesitatingly to unravel the meaning of every phrase comprised in 
 it." 
 
 Those most likely to perceive clearly what is hid from eyes that will 
 " not perceive" are such as simply believe, without cavil or question, 
 what Daniel testifies. To such it is as plain as that two and two make 
 four, that two predicted events had centuries ago become historical 
 facts. One, the rebuilding of the Temple, the other, Messiah cut off, 
 the last "seven" being reserved for the desecration of a Temple not 
 yet built but already subscribed for, by these whom political events 
 (now rapidly in the course of evil development) may drive to that 
 terrible scene described in the 2nd Psalm. 
 
 It is to this political gathering that the following declaration 
 refers : " Thus saith Adouni Jehovah, because ye are all become 
 dross, therefore I will gather you into the midst of Jerusalem, as they 
 gather silver, and brass, and iron, and lead, and tin, in the midst of 
 the furnace, to blow the fire upon them, to melt them ; yea, I will 
 gather you, to blow upon you in the fire of My wrath, and ye shall 
 be melted therein. And it shall come to pass that they that are 
 left in Zion, and that remain in Jerusalem shall be called holy, 
 every one written among the living in Jerusalem." (Ezekiel xx. 19.) 
 " On that day the Branch of Jehovah shall be in beauty and glory. . . 
 for them that are preserved of Israel." (Isaiah iv. 3, 4.) 
 
 It appears that so-called Christian rulers will act in direct anta- 
 gonism to the Divine will, in their attempts to get rid of the statutes 
 and ordinances of the land. Hence the declaration, " I will make 
 
 Caiaphas and others were in fact put into office by the Roman governor of that day.
 
 54 ANALYTICAL REVIEW. 
 
 Jerusalem a cup of delirium to all peoples, when they shall be in the 
 siege against Judah and Jerusalem, all that burden themselves with it 
 shall be cut into fragments. Then shall the governors of Judah say in 
 their heart, there is strength for me and the inhabitants of Jerusalem 
 in Jehovah of hosts, their Elohim. In that day will I make the 
 governors of Judah like a hearth of fire among wood, and like a 
 torch of fire in straw, .... and Jerusalem shall again be inhabited 
 in her own place." Then follows the effusion of the Holy Spirit 
 in the grace of prayer and supplication. And then, " Comfort ye, 
 comfort ye my people, speak comfortingly to Jerusalem, for her 
 warfare is then accomplished, her iniquity pardoned. Behold Adouni 
 Jehovah shall come against the mighty, His reward is tlien with 
 Him, He shall feed His flock like a shepherd, and He shall gather 
 the lambs." (Isaiah xl.) 
 
 The concluding words of this sermon show the whereabouts of 
 leader and led : " Yes, brethren, if we would learn how to gain eternal 
 bliss for ourselves, we must tiirn to the Torah, the Law of God." In 
 turning to that condemnatory light, what confronts the transgressor ? 
 Inexorable justice. For while the law is light and life to the regenerate 
 who know and do the Father's will with a single eye to His glory 
 (their righteousness, like that of Abraham, being of faith), it is death 
 to the wilful rejector of Jehovah's salvation. Hence the declaration : 
 " Israel, thou hast destroyed thyself, but in ME is thy strength found 
 their righteousness is of ME, saith rtjrp.."
 
 ANALYTICAL REVIEW. 55 
 
 SERMON IX. 
 
 THE Ninth Sermon begins thus : " In expounding to you the 
 principal of the so-called Christological passages in the Bible, I 
 have, I trust, succeeded in proving to you that not only do they not 
 apply to him whom Christians believe to be their redeemer, but they 
 do not apply to a Messiah." A rather startling assertion, after the 
 Rabbi had ferreted out two substitutes, to one of whom he took 
 leave to apply the prediction of Daniel : "Messiah shall be cut off, 
 but not for himself." "Holy Writ," says the Eabbi, "speaks of 
 a Redeemer who will come, btit who has not yet appeared on earth. 
 The Bible," he adds, "does contain predictions, couched in plain 
 and distinct language, concerning the advent of the true Redeemer, 
 at whose appearance Israel shall be gathered together, and again be 
 united to form a happy and prosperous nation." The Rabbi seems 
 to overlook the fact that the prophets who foretold this eventual 
 gathering, also foretold the scattering which should precede it. 
 " Awake, sword, against My shepherd, the man My associate ; smite 
 the shepherd, that the sheep may be scattered." Again, the Rabbi may 
 read in very plain and distinct language, "HE who scattered Israel 
 shall gather them," as a shepherd gathers his flock. The Rabbi may 
 slmt his eyes to this aspect of one and the same Redeemer's ministry 
 and mission ; he may close his ears against this manifest historical 
 fact, but if he refuses to hear the voice of Divine Wisdom, " charm 
 she ever so wisely," he does so at his own peril. If at one time, as 
 " the Lamb of ELOHIM, the Redeemer came to take away the curse due 
 to sin by making humankind his purchased property ; at another time, 
 as the " Lion of Judah," he will come to " reckon " with the lease- 
 holders for THE LIGHT, either accepted as a guide in wisdom's way, 
 or ignored, resisted, or perverted, invoked as condemnation ; that 
 same coming as Judge to the nations being for the redemption of his 
 then willing people. Hence the declaration : " The day of vengeance 
 is in Mine heart, and the year of My redeemed is come." Every 
 true believer in Scripture testimony accetps, without cavil, " all that 
 the prophets have spoken."
 
 56 ANALYTICAL REVIEW. 
 
 The Rabbi admits that certain ancient commentators do explain 
 some prophetic statements differently in the Targum, &c., but his 
 ipse dixit being all the panoply required by his congregants, he 
 avoids any dangerous enquiry to which further notice of these 
 differences might lead. The fact is, that the ancient Eabbins had 
 not been inoculated (as many moderns have been) with rationalism. 
 They were more apt to "add" than to "subtract" from the all- 
 sufficient measure of revealed truth. It was reserved for the 
 successive bands of rationalistic German theorists if Jews, under 
 the special leadership of Maimonides, " the father of every artificer 
 in rationalism and aufklarung" to "explain away," i.e., to reduce to 
 nil, whatever did not accord with their mental intuition and 
 arbitrary modes of thinking. What, therefore, is to be expected of 
 the worshippers of a leader who makes prophecy depend partly 
 upon natural conformation and partly on art.* 
 
 The Eabbi quotes from Isaiah xi., 1st and 9th verses : " There 
 shall come a ROD out of the stem of Jesse, and a branch shall 
 grow out of his ROOTS;" proceeding thus : "Let me now show you 
 how impossible it is that the personage here referred to can be the 
 Nazarene. The prophet predicts that the Messiah will be a scion 
 of the house of David, Christianity declares its Redeemer to be of 
 Divine origin." Having quoted the whole passage, he continues in 
 oracular tone : " Now peruse carefully the whole prophecy, and 
 you will not discover a word which can imply that the Redeemer 
 is of Divine origin." Had an intelligent lad of twelve years old, as 
 n ")) "Q, availed himself of the ancient privilege of putting questions, 
 he might have asked, " To what, if not to a Divine person, does the 
 prophet allude in these words : ' He shall smite the earth with the 
 rod of His mouth, and with the breath of His lips shall He slay the 
 rebels ?' " If somewhat well-informed a rare thing in the present 
 age he would have added, " the same prophet applies this very 
 language to the Almighty." The beau ideal of the Rabbi is 
 (parentage included) strictly mundane, yet he is " not to be a man of 
 ordinary qualifications." ! ! 
 
 * Si fuerit homo cujus cerebre substantia in decenti perfectione et respectu maieriic 
 temperament! proportionia et locationis ... si postea studeat. Moreh Nevuchim, 
 part ii., chap. 45.
 
 ANALYTICAL REVIEW. 57 
 
 The Eabbi will find that there is ample warrant for our belief in 
 the Divine origin of the person alluded to by Isaiah. Jeremiah, 
 inspired by the same Spirit, thus testifies : " I will raise up unto 
 David a righteous branch, (' scion,' if the Eabbi prefers it,) . . . and 
 in His day shall Judah be delivered, and Israel shall dwell safely. 
 And this is His NAME by which He shall be called, JEHOVAH our 
 Eighteousness." The 10th verse thus encourages our faith in our 
 glorious Eedeemer : " In that day shall there be a root of Jesse, 
 which shall stand for an ensign of the people. To Him shall the 
 Gentiles attach themselves, and His Best shall be glorious." Malachi 
 thus expresses the same fact, due to future history : " His NAME 
 shall be great among the Gentiles." Before the blight of rationalism 
 had fallen upon the European Hebrews, this Hope of Israel was 
 kept alive in the pious breathings of devout souls. One instance may 
 suffice to show this, in an exquisitely simple yet most sublime hymn, 
 which is intoned in every synagogue throughout the world. Con- 
 fronted in his own synagogue by such a telling memorialist, how can 
 the Eabbi stifle the emotion which its heart-thrilling appeal to the 
 Holy One of Israel calls forth : 
 
 Thou art our Elohim 
 
 Thou art our Adouni 
 
 Thou art our King 
 
 Thou art our Messiah 
 
 This is evidently not the Messiah modern materialists look for. 
 But happily a deep under-current exists, and for the resuscitation 
 of the people, these are now required to act as free men in behalf of 
 truth. 
 
 The old commentators (apt as they were to indulge in addenda 
 and crotchets), never attempted to reduce to the level of our 
 negative earthly nature the promised " seed of the woman," born to 
 retrieve the disasters of man's transgression. In Him, they saw 
 the reclaimer of forfeited dominion, and earth's universal ruler. 
 The Jerusalem Targum, Kimchi, Abarbanel, Tanchum, and the 
 whole consensus of Jewish commentators, proclaim, as with one 
 voice, rrt2En Tf^sn n?. this is the King Messiah. Both the Targum 
 and the Talmud speak of His human birth, both speak of His do- 
 minion. Micah describes His going forth from ancient times hence 
 His title, the "Ancient of days," in affinity with the " Sou of Man,"
 
 58 ANALYTICAL REVIEW. 
 
 whose dominion was to be " under the whole heaven." Ben Ezra 
 hesitates between David and Messiah, his root and offspring. But 
 the Targum, David Kimchi, and even K. Isaac, in the '' Chizzuk 
 Emunah," explain it positively of Messiah. It cannot apply to 
 an earthly king. The anointing by the Divine Spirit, the righteous- 
 ness of the king, the universality of his rule, and the eternal 
 praise awaiting and due to him from the eventually regenerate 
 nations are applicable to the Messiah alone. Kimchi says plainly 
 that it is the Messiah, whose name is mentioned in all generations. 
 
 Certain old writers affirm that the Messiah was born before the 
 destruction of the Second Temple. Where He is now they know 
 not, but say that He will assuredly appear at the time appointed. 
 It is added, " May their souls be confounded who compute the time." 
 The Name the Branch was universally applied to the Messiah. 
 The Targum on Hosea iii. 5, Jer. xxx. 9, puts Messiah for TH 
 David. The Talmud (Sanhedrin ix. 13), proves from Ezekiel 
 xxxiv. 23, 24, that David should be the name of the Messiah. 
 
 Can the Kabbi tell who, if not the " Messiah cut off," as the dis- 
 embodied WORD, entered the domain of the dead ? Who, but man's 
 Redeemer, can use such language as the following : " I will ransom 
 them from the power of Sheol, I will redeem them from death. 
 Death, I will be thy destroyer ! Sheol, I will be thy Devastator !"* 
 Of whom but this Hero, armed with righteous warrant to reclaim 
 His purchase, could it have been said, " Thou hast ascended up on 
 high, thou hast led captivity captive ; thou hast received gifts D"JW2 
 even for the rebellious, that Elohim might dwell with them." How 
 could the mission and ministry of the embodied WORD have been ful- 
 filled, as proclaimer of eventual " liberty to the captives, the opening 
 of the prison to them that are bound," had He not descended into 
 the lower parts of the earth, i.e., Sheol. Again, who, if not the 
 ascended conqueror of death, thus speaks as intercessor : " For 
 Zion's sake I will not be silent, for Jerusalem's sake I will not rest, 
 until her righteousness shall go forth in splendour, and her salvation 
 as a lamp that burneth ; and the nations shall see her light, and all 
 kings her glory." 
 
 The Eabbi states that the restoration of Israel, which must one 
 day be fulfilled, was not accomplished during the life-time of the 
 
 * Hosea xiii. 14.
 
 ANALYTICAL REVIEW. 59 
 
 Nazarene. Does he require to be reminded that there is a time to 
 scatter and a time to gather; a time to sow mournfully under a 
 dark horizon, and a time to reap joyfully under sevenfold light. 
 Hence the declaration, " He who went forth to sow in tears shall 
 assuredly return with joy, bringing with him his gathered sheaves." 
 Hence also the declaration, " He who scattered Israel shall gather 
 them, as a shepherd gathers his flock unto their own fold." 
 
 The Kabbi has good reason for reprehending the dishonest prac- 
 tice to which some of our commentators have resorted, that of 
 attempting to accommodate prophetic testimony to our interlude, 
 and the foreign relation and constitution of this last world-empire, 
 destined to dissolution in its last phase the wolf in sheep's guise. 
 
 His rebuke is less severe than this offence against truth and 
 reason would justify. " To explain prophecies which foretell the 
 calamity in accordance with the literal meaning, and yet place a 
 metaphorical construction upon those which announce their future 
 felicity," is indeed " contrary to all sound interpretation." Nay, it 
 is truth perverted into that potent delusion which in effect turns 
 the blessing of its integrity into a self-made curse, inasmuch as 
 every attempt to " wrest " the testimony or structure of the re- 
 corded Word in suicidal.
 
 60 ANALYTICAL REVIEW. 
 
 SEKMON X. 
 
 THE Eabbi begins his Tenth Aufkldrung with a quotation from the 
 prophet Micah, iv. 1 4. He thus proceeds : " As these glorious 
 predictions pass before niy mind's eye, the question suggests itself 
 have any of them been fulfilled ?" Were the Kabbi better ac- 
 quainted with prophetic testimony as an inviolable whole, he 
 would not expect those bright visions of future peace the fruit of 
 righteousness to be realized while yet the last foredoomed world- 
 dominion exists. 
 
 The kingdom for which we are taught to pray predestined to 
 supersede its evil elements, constitution and character must, as 
 the object of our well-founded faith, as the polar star which guides 
 the mariner be our continual object of hopeful, joyful trust. 
 It is not for want of the manifestation of Divine light (in the form 
 best suited to the existing exigency) that either Jews or Gentiles 
 have continued to prove what they are, in their direct antagonism to 
 that life-giving light. The fact being plainly this, that men have 
 preferred darkness (of their own originating) to the light, because, 
 their nature being perverse, their deeds are evil. Can the Eabbi 
 tell why the voice of Jehovah has continually, on one pretext or 
 another, been ignored. They who have ever done so, could tolerate 
 the Divine Word in the recorded form ; even superstition and 
 devotional ignorance could worship it as a kind of idol, bedecked, 
 belled, and thus worthy of unthinking homage. But when did the 
 same Word receive heart-homage as the Divine voice in personal 
 form ? Thus was Moses instructed to speak to his disobedient and 
 gainsaying people : " Now, therefore, if ye will obey My voice and 
 keep My covenant, then shall ye be unto Me a special treasure, for all 
 the earth is mine." What is the historical fact to which the long 
 continued degradation of the nation testifies? This that they 
 refused to listen to that voice, either uttered by Jehovah or by 
 messengers who spake in His Name. What is His own testimony ? 
 " My covenant they brake, though I was an husband unto them,"
 
 ANALYTICAL REVIEW. 61 
 
 Now all this perverse disregard of the Divine Word cannot with 
 justice be urged by the deist or materialist as a proof that there 
 was no manifestation of the Divine Being, whose voice proclaimed 
 and whose hand recorded His law. To His people it only serves to 
 prove that until the heart whence proceed the issues of life is 
 reclaimed from misleading influences to the loving obedience of son- 
 slrip, man is a self-deceived rebel; hence the nations by whom the 
 Divine light has been practically ignored, resisted, or perverted, 
 are self-prepared for the last manifestation of judicial blindness 
 national madness. To blame the sun for those offensive qualities 
 which his beneficent warmth draws forth from corrupt matter would 
 be worse than foolish, it would betray enmity to essential good. 
 
 " Turn where we may," continues the Rabbi, " do we not see the 
 reign of violence and lawlessness still prevails, that might still 
 triumphs over right ? . . . We see the most powerful and civilized 
 nations vieing with one another in the production of the deadliest* 
 weapons of destruction. How much wealth and skill are wasted 
 day by day in order that the deep-mouthed cannon may with 
 greater accuracy hurl forth death and destruction on its doomed 
 victims ! Aye, whoever throws a glance at the history of the 
 world, must acknowledge that the eighteen centuries which have 
 elapsed since the supposed appearance of the Messiah, present a 
 sad and discouraging aspect. Does not the earth still drink the blood 
 of her children? How, then, can it be asserted that the Messiah has 
 already come ? " Let us hear what the Prince of Peace expects at 
 the hands of Christendom, and of nations who belie alike his name, 
 doctrine and example. " As it was in the days of Noah, so shall it 
 
 * "When the Rabbi, who seems to execrate the production of deadly weapons of 
 destruction by "powerful and civilized nations," in the same breath talks of return- 
 ing thanksgiving to the Father of all for what he fulsomely calls the "brilliant 
 triumph" of our forces in Abyssinia, the "proud traditions of British valour," &c., 
 he seems oblivious of the fact that, for such triumphs and traditions, these murderous 
 weapons of brute force power are indispensable^ And here, too, he totally misunder- 
 stands the staple quality of British character, that of a backbone manliness which 
 would respect the honest friend who shows their national faults and inconsistencies, 
 while detesting equivocal eulogy. Let the Rabbi be advised to feel as Abraham did, 
 and as the heirs of promise must ever do, i.e., as "strangers and pilgrims," the 
 expectants of a kingdom of righteousness and peace, wherein our Heavenly Father's 
 will shall be the central spring of all loyal hearts.
 
 62 ANALYTICAL REVIEW. 
 
 be in the day when the Son of man is manifested." Then "the earth 
 was covered with -violence." Noah proclaimed retributive judg- 
 ment, but to no purpose. They only awoke to conscious danger 
 vrjLsrL J ;li9 r.coc 1 : swept them from earth's desecrated face. When 
 nations long favoured with light from above remain utterly uncon- 
 scious of th.3 G-c.i_ic, the quality, the transforming effects of revealed 
 truth, they are left to fill up the measure of their provocation, for 
 not only esienti^c discovery, but every effort of godless intellect, 
 serves but to ripen the world for judgment. Who can assign limits 
 to the aggressive spirit of nationalities, under the delirium of their 
 false stimuli? What nation is safe from its internal elements of 
 destruction ? If judgment began with the covenant people, what 
 shall be the end of those who " stand by faith," or trustless " fall." 
 "Some of them," continues the Eabbi, "contend that all these 
 glorious promises are to be fulfilled at a second advent of the 
 Nazarene, when, with his saints, he will reign a thousand years 
 upon earth. This is the doctrine of the so-called Millennium. But 
 not a single clear and unequivocal prophecy can be produced from 
 the Bible which foretells a twofold coming of one and the same 
 person as the Messiah. The whole scheme of the Millennium must 
 be declared a chimera, an ignus fatuus to delude the unwary." 
 
 It must be the Latin disguise of the seventh Aleph or thousand 
 which so startles the Eabbi, who surely cannot but know that the 
 seventh weekly sabbath-day is but the type and foreshadoio of that 
 Eest or Sabbatism destined to close the six thousand " tardy and 
 disastrous years" of this evil world. To what, but this future 
 good, does the inspired Psalmist thus allude : " Now if ye will hear 
 His voice, harden not your heart, as in the provocation, in the day of 
 trial in the wilderness ; when your fathers tried Me, proved Me, 
 and saw My works. Forty years long was I grieved with that 
 generation, and said, It is a people that do err in their hearts, for 
 they have not known My icays. Unto whom I sware in my wrath, 
 that they should not enter into My ''nrTOJp'b^ place of rest." Through 
 faith Abraham and the other heirs of promise secured an entrance to 
 that future resting-place, while to want of trust in the Divine word 
 of promise is alike due this terrible sentence and the exclusion thus 
 invoked. The Eabbi will find in Psalm cxviii. 22, " a plain and un- 
 equivocal prophecy " of this rest, combined with the Messiah, as Lord 
 of the Sabbath, and moreover with those antecedents which prove two
 
 ANALYTICAL BEVIEW. 63 
 
 different visitations the former in " the fulness of time," or fourth 
 Aleph, the latter at the close of the sixth of this world's history. 
 "This is the day JEHOVAH hath nb^ prepared, perfected, we will 
 rejoice and be glad in it." " The stone which the builders rejected, 
 is become head of the corner." " This is the doing of JEHOVAH, 
 and it is marvellous in our sight !" " Blessed is He that cometh in 
 Jehovah's name !" There the period of rejection by the builders is 
 referred to as a past event, while the coming, as universal Euler, is 
 described as future. The type and antitype, i.e., the seventh day 
 and the seventh millenary, bear the same analogy : the preparatory 
 eve and dark midnight preceding the Eest-day of Jehovah. " From 
 evening to evening shall your Sabbath be," holding good of the anti- 
 type as of the type. Hence the necessity of being ready with 
 newly replenished and newly lighted lamps, to meet the bridal 
 array so long and so ardently expected by loyal hearts. If the 
 Eabbi will not accept the evidence thus adduced as a reply to his 
 demand for plain testimony, substantiated by historical fact, his 
 mental blindness must be judicial ; such only could remain proof 
 against its Divine power. 
 
 The Eabbi having quoted the prediction of Balaam, proceeds : 
 " It is indeed noteworthy with what avidity Christian theologians 
 seize upon this passage, purposely, veiled. It is stated that this 
 Star of Jacob would wage war with the adjacent nations, Moab and 
 Edorn. There is no record, however, of the Nazarene having been 
 engaged in warfare," Does the Eabbi require to be reminded that 
 there is moral as well as physical power ? and that the Holy One of 
 Israel, wielding no weapon but the WOKD, waged continual war 
 against the powers of evil and darkness ? The Star and Sceptre 
 foreseen by Jacob was to have universal dominion ; his kingdom of 
 righteousness and peace being predestined to supersede the political 
 constitution and elements of this evil world and its false glory. 
 " There can be little doubt," continues the Eabbi, " that the predic- 
 tion was verified in the person of David : there may also, perhaps, 
 be a hidden reference to the Messiah, the latest of Jacob's descend- 
 ants. (! !) Let me now call your attention to the book of Micah, 
 v. 1. Christians tell us that this prediction has been clearly fulfilled 
 in the person of their Messiah, born at Bethlehem." A circumstance 
 which he takes leave to call accidental, and therefore of no essential 
 or historical value. That an event so stupendous in its design, and
 
 64 ANALYTICAL REVIEW. 
 
 so momentous to human kind in its issue, would be notified in a 
 remarkable manner, seems indisputable, and so it was : for in the 
 most emphatic manner the decree of Augustus Coesar compelled the 
 lingering- remnants of the house of David to present themselves at 
 Bethlehem for enrolment as tributaries of the Roman power. It 
 was imperative that Miriam, of David's lineage, should with her 
 own hand substantiate the descent of " the child there to be bom, 
 the son there to be given ;" hence the fulfilment of the promised 
 " woman's seed," the " reclaimer of forfeited dominion," never- 
 theless, in accordance with prophecy, born tributary and subject to 
 the then ruling power. " A servant of rulers " in this world, but 
 not of it. 
 
 "Whether we consider the announcement of this event to the 
 shepherds, while by night watching their flocks on the plains of 
 Bethlehem, or the salutation to Miriam nine months before the birth 
 of that world-wide benefactor all is in perfect harmony. The 
 highest honours from above, the deepest humiliation from beneath. 
 Born in a stable, cradled in a manger. The children of light exulting, 
 the powers of darkness showing their malignity. To the shepherds 
 the greeting of the heavenly host was, "Unto you is born this day 
 in the city of David a Saviour, who is Messiah, the Adouni;" He 
 whose going forth (as messenger of the covenant) had been 
 from sbir, now, in the person of the woman-born Redeemer, came 
 to confirm the broken covenant, and thus fulfil the will and consum- 
 mate the purpose of the Most High. To Miriam had been announced, 
 nine months before, this long promised hope, which heralded 
 by angels, accepted by Eastern sages, and notified by the uncon- 
 cious agency of the Roman Caesar, had become due as a historical 
 fact, indicating a new epoch, chronicling the fulness of time. Hence 
 the announcement by the same messenger (who, centuries before, 
 had been sent on an errand confirmatory of this hope to^the prophet 
 Daniel), to Miriam,. the blessed of woman-kind. This salutation of 
 the heavenly messenger was, " Behold thou shalt conceive and bring 
 forth a son, and shalt call his name rvrirT. He shall be great, and 
 shall be called the son of the Most High, and Adouni-jEiiovAH 
 shall give to him the Throne of his father David, and He shall rule 
 over the house of Jacob for ever." And Miriam said, " Behold the 
 handmaid of JEHOVAH, be it unto me according to His word." As 
 the Holy Spirit, from the lips of Miriam, of old had given utterance
 
 ANALYTICAL KEVIEW. 65 
 
 to a thanksgiving worthy of the deliverance of her people from 
 mortal bondage, so, from the lips of her whom all generations shall 
 call blessed, the Holy Spirit thus gave utterance to a heart-loyalty 
 in which intense devotion, patriotic fervour, and ancestral affection 
 combine. " My soul doth magnify JEHOVAH, my spirit hath rejoiced 
 in ELOIIIM my Saviour; for He hath regarded the low estate of His 
 hand-maiden, for from henceforth all generations shall call me 
 blessed. He that is mighty hath done great things for me, and holy 
 is His NAME ; for His mercy is upon those who fear Him, from 
 generation to generation. He hath showed strength with His arm, 
 He hath scattered the proud in the imagination of their heart ; He 
 hath put down the rulers from their throne, and exalted those 
 of lowly estate. The hungry hath He filled with good things, and 
 the rich hath He sent empty away. Ho hath given help to His 
 servant Israel in remembrance of His grace, as He promised our 
 forefathers, Abraham and his seed for ever." That this magnificent 
 thanksgiving refers only to the regal fulfilment of prophetic testi- 
 mony, is clear. The Spirit carried her thoughts to the glorious goal. 
 The sorrowful foreground of that bright picture of national pros- 
 perity, then hid from her eyes, was thus revealed by one who waited 
 for the consolation of Israel. " Behold," said the aged Simeon, 
 " this child shall be for the fall and rise again of many in Israel, 
 and for a HiM , a sign to be maligned ; yea, a sword shall pierce thy 
 soul also, that the thoughts of many hearts may be revealed." 
 Thus did the heavenly-minded Hebrew maiden become apprised 
 that the ultimate glory of the champion, predestined to bruise the 
 serpent's head, was to be attained through a self-sacrificing 
 triumph of the Father's will which he embodied. 
 
 In winding up his anomalous discourse, the Eabbi, as further 
 evidence that the Prince of Peace has not yet appeared, states that 
 upwards of " half of her majesty the Queen's subjects are heathens," 
 and that " there is no building large enough to hold the idols that are 
 still worshipped." Well it is for the heathen that natural ignorance is 
 a pardonable state ; happily for them grace finds a plea in their behalf 
 because of that very ignorance of the light they never resisted. 
 Far otherwise with those of whom resisted light is the condem- 
 nation. 
 
 " He will not punish, in one mingled crowd, 
 Those without light, and thee without a cloud." 
 F
 
 66 ANALYTICAL REVIEW. 
 
 Has the Eabbi to learn that the " fetish " of heathen worship are 
 less condemnatory to them, and less odious to Him who judges men 
 according to the light they have (that which shows His mind and 
 will), than the idol-substitutes to which those who have a name to 
 live while in reality dead render practical homage, while the 
 Creator and Eedeemer, who claims the whole heart, is insulted with 
 mere lip-service and heartless profession. Ourselves we may 
 deceive our righteous Judge we cannot. Of that which we 
 individually sow we must reap. "They who" now "sow the wind 
 shall reap the whirlwind." They who now sow to self and the 
 world, shall reap corruption and remorse.
 
 ANALYTICAL REVIEW. 67 
 
 SEEMON XI. 
 
 THE Eleventh Discourse begins with Zechariah ix. 9. "Granting 
 the historical truthfulness of this record, I assert," says the Eabbi, 
 " that the fact of the Nazarene having entered into Jerusalem, 
 riding upon an ass, is no proof of his being the Messiah promised ; 
 knowing well as he did the prophecy, he acted in such a way as to 
 fulfil it." The supreme aim, object and end of the Messiah's 
 mission and ministry having been the glorification of TRUTH, he 
 necessarily sought to fulfil all that the prophets had testified of his 
 suffering advent. In his imputation of sinister motives sad. fraudu- 
 lent designs, the Rabbi must therefore be left to draw entirely on 
 his own credit and resources. 
 
 In the fulfilment of prophetic testimony, unconscious agents, 
 incapable of higher thought than self-interest, have been employed. 
 Such were the Eoman soldiers, who " divided among them his 
 garments, casting lots for his vesture; " while the rich councillor 
 of Aramathea whether inspired by higher motives, or merely by 
 benevolent feeling and detestation of wrong-doing, is left to con- 
 jecture little wist, when he had the rock sepulchre hewn out in his 
 garden, that it should for three days be tenanted by that incor- 
 ruptible frame, destined anew to become the human sanctuary of 
 JEHOVAH. The fulfilment of prophecy (to the very letter and 
 minutest particular), has, wonderful to say, been effected in the 
 exercise of the most malignant feelings to which persecuting zeal 
 could give birth. Let the Eabbi compare the prediction, which 
 preceded its fulfilment five centuries, and thus learn to form a wiser 
 estimate of prophetic testimony. Then the priests and the Sanhedrin, 
 alike estranged from the pure ancestral faith and doctrine, were 
 corrupt beyond reclaim ; thus their threatened visitation found 
 them ripe for the judgment which their culminating act brought 
 upon leaders and led. The prophecy could not more indisputably 
 have expressed itself; the reputed guardians and custodians of the 
 
 F2
 
 68 ANALYTICAL REVIEW. 
 
 holy house having paid out of its sacred treasury * the thirty pieces 
 of silver, due as the price of innocent blood, to the betrayer. Nor 
 did they seem to have questioned this impious act of expediency, 
 until the conscience-striken felon, incapable of retaining the accursed 
 thing, or surviving his infamy, returned it to his accomplices (in 
 the Temple), who expended the valuation-sum on the purchase of 
 a field of bad fame, that of the " potter," wherein strangers were 
 to be buried. Hence we read of the "potter's field" alike in 
 the earlier and later record of truth. 
 
 The fact of having entered Jerusalam in the manner predicted 
 was perfectly consistent with the humiliation manifested from his 
 manger-cradle in the stable of Bethlehem to his death upon the 
 cross, as a world- wide peace-oifering. As the Lamb of Elohim, his 
 voice was not to be heard in the streets ; the bruised reed he did 
 not break, the smoking flax he did not quench. Peace was his 
 mission, peace his doctrine and practice. Salvation was his errend ; 
 reclaim and the extinction of evil his consummatory triumph. In 
 strong antithesis is his second advent, as Lion of Judah. Then shall 
 He assert His rightful sovereignty over the confederate rulers of the 
 world. Then, also, shall He reckon with the leaseholders, whose 
 term of occupancy and probation shall then close in retributive 
 judgment. 
 
 The Eabbi expects, as the result of the Messiah's reign, that " the 
 Eternal will be one." He may rest assured that negation shall then 
 have ceased to offend as a substitute for the life-giving Name. The 
 errand of Elijah will be what it formerly was corrective. 
 
 Then Elijah protested against one kind of illegal substitute; again 
 will he protest against all Rabbinical substitutes and devices. What 
 he said then he may well repeat to those whose deviation is from 
 the central Will and Word the source of Life ! We are told expli- 
 citly that his final mission will be to restore the ancestral faith, so 
 long overlaid by the darkening traditions and misleading comments 
 and burdensome requirements of so-called sages. Elijah knew 
 nothing of the modem nonentity, " Eternal." His appeal was to 
 the life-giving Name: "Hear me, JEHOVAH, hear me, that Thy 
 people may know that thou art JEHOVAH their Elohim, and that 
 
 * Zechariah xi. 12.
 
 ANALYTICAL KEVIEW. 
 
 69 
 
 thou hast turned their heart back again," i.e., to the ancestral faith, 
 based as that is upon immutable TRUTH. " And when the people 
 saw the Divine fire consume the altar-sacrifice, they fell on 
 their faces, exclaiming B^nb^n s^H niiT JEHOVAH He is the 
 Elohim." 
 
 In conclusion, the Eabbi expresses his fervent hope that he has 
 succeeded in furnishing his disciples " with strong weapons to defend 
 the citadel of " what? Only Eabbinical Judaism; whose most formid- 
 able assailant from without is the direct light of the law and the 
 testimony, which, together with other fresh elements and influences, 
 must prove fatal to that at best negative, and now superannuated 
 vestage of ages when Scripture, as an individual gift, was un- 
 known. " I say to defend" continues the Eabbi, " for nothing could 
 be farther from my thoughts than to attack the religious convictions 
 of those who conscientiously differ from us in creed." Those who hold 
 the all-sufficiency of the written Word, irrespective of all creeds, 
 may well question the sincerity of the Eabbi where " the religious 
 convictions " of such as differ from his creed are concerned. For it 
 is just where these are the most earnestly and tenderly cherished, 
 that his envenomed darts are aimed. If the Eabbi would openly 
 attack our many glaring inconsistencies and shortcomings, &c., &c., 
 as professing followers of a Master who taught and illustrated per- 
 fect obedience to the Father, perfect love to humankind, even to 
 enemies, we might have some reason to thank him for thus 
 making us feel ashamed of ourselves ; but instead of this apprecia- 
 tion of our English forbearance under personal or national rebuke, 
 we are wounded in the person of our best friend and benefactor. 
 Wounded as it were in the apple of the eye we feel intensely 
 aggrieved, and ask, why is it that one who shares all the blessings 
 of our free country should abuse his freedom, by failing to com- 
 prehend the generous and noble emotions that freedom should 
 inspire, and free men exemplify ?
 
 70 ANALYTICAL REVIEW. 
 
 SEEMON XH. 
 
 THE Twelfth Sermon begins with a passage from the prophet 
 Isaiah (xl. 6 8): "The voice said, Proclaim. And I replied, 
 What shall I proclaim ? All flesh is grass, and all the beauty 
 thereof as the flower of the grass. The grass withereth, the flower 
 fadeth, for the Spirit of Jehovah bloweth upon it : surely the 
 people is grass. The grass withereth, the flower fadeth, but the 
 WORD of our Elohim endureth for ever." In this emphatic declara- 
 tion the Eabbi sees only one aspect of the subject, that of the LAW 
 recorded, not that of the WORD spoken in another form. He should 
 remember that the -vo ice of the Divine WORD littered, and His hand 
 recorded His law on tables of stone. 
 
 The Kabbi continues : " ' God will never alter his law, nor change 
 it for another.' No new dispensation has ever, can ever, come to 
 supersede or abrogate the law given from Sinai. ' For the word of 
 our God shall stand for ever.' " The element of the Law being 
 LOVE, of which righteousness is the inseparable characteristic, the 
 change must be in the nature and character of those who, as 
 transgressors, are now under its condemnation. Hence the 
 necessity for the "new covenant" with the house of Judah and 
 Israel. " Not according to the covenant which I made with their 
 forefathers, which they brake. For after these days, saith JEHOVAH, 
 I will put My Spirit within them, and write My Law in their 
 hearts." This is assuredly the new dispensation so often alluded 
 to, as that of the new Spirit which, when Israel is regenerated, 
 shall supersede the broken covenant. Hearts no longer estranged 
 from the WORD the source of man's higher, nobler life shall 
 then be affiliated to the Father, and in affinity with His Son, the 
 manif ester of His love, the doer of His will, the consummator of 
 His eternal purpose. This ministry of the Spirit shall fructify 
 (during the Messiah's reign as Priest and King), throughout the 
 ages to come. Hence the declaration : " I will bring you out of 
 your graves, and I will put MY SPIRIT within you, and ye shall live,
 
 ANALYTICAL REVIEW. 71 
 
 and I shall place you in your own land." Such is the promise of 
 Jehovah. 
 
 " Theologians of another faith," says the Kabbi, " contend that 
 what the prophet here predicts is the revelation of a new law by 
 the author of their religion." ! ! If such there be they are strays 
 and waifs from the faith once delivered that which rests on 
 immutable truth, whose testimony is, " Think not that I am come 
 to abrogate the law or the prophets, I am come not to abolish but 
 to fulfil." The author, exemplifier and completer of that faith 
 was the Word embodied. Having on earth glorified the Divine 
 law, not only by meeting in his own person its exaction (death 
 for transgression), but during his brief personal ministry, as 
 witness to truth, by having asserted the supremacy and all-suffi- 
 ciency of the law and the testimony, superseded as these then were 
 by the burdensome additions and traditions of the Sanhedrin. What 
 is the one indispensable requirement, and how has it been accepted ? 
 " This one thing I demanded of them, saying, Obey my voice, and I will 
 be your ELOHIM, and ye shall be my people ; and walk ye in my 
 icays, that I have ordained, that it may be well with you." But 
 they hearkened not nor gave heed, but walked in the devices and 
 stubbornness of their evil hearts, and retrograded instead of going- 
 forward. " Since the day that your fathers came forth from the 
 land of Mizraim unto this day, I have sent to you all my servants 
 the prophets, timely sending them, yet they hearkened not . . . but 
 did worse than their fathers. Therefore thou shalt speak all these 
 words to them, but they will not hearken to thee ; thou shalt call to 
 them, but they will not respond. Therefore thou shalt say, it is a 
 nation that obeys not the voice of JEHOVAH their Elohim, nor accepteth 
 His correction. TRUTH is ignored, it is cut off from their mouth. 
 Is there no balm in Gilead, HO physician there ? Why then is the 
 health of the daughter of my people not recovered ? " Eabbinical 
 artifice taught not only how to evade the direct requirements of the 
 Law, but impiously superseded its authority by rival requirements; so 
 that, to this day, " authority and authority " still contend for the 
 mastery. Hence the complaint, " My people have been guilty of two 
 great evils ; they have foresaken Me, the fountain of living waters, 
 and have devised for themselves cisterns, broken cisterns, that can 
 hold no water." Jehovah, the hope of Israel, all that forsake thee 
 shall be ashamed. It is well to know that there is now " salt "
 
 72 
 
 ANALYTICAL REVIEW. 
 
 incorporated with the inert and apathetic mass, well characterized as 
 "devotional ignorant*," superstitions in niind and practice. 
 
 " How then dare Christianity assert," continues the Babbi, " that 
 a purer and more elevated morality than that contained in the 
 Bible was preached by its founder ? The word of God could not 
 have been imperfect or incomplete, so as to require either correction 
 or development." Alas, the perfect completeness of the Divine 
 WOED has as yet been practically recognised by comparatively few, 
 and it was this very all-sufficiency which the embodied WOKD asserted 
 and maintained, in face of the orthodox chief priests, scribes and 
 pharisees, who practically ignored it. " Where the so-called ' new 
 dispensation,' " says the Eabbi, "agrees with the Bible, it must be 
 needless repetition," When the Divine Law, as a rule of life, is 
 written on the heart (thus in accordance with the first command) it 
 will not be a " needless repetition," but an actuating principle of the 
 new, i.e., regenerate life. 
 
 A little sentimental ejaculation here follows, the meaning of 
 which it is impossible to divine. " Ah, brethren, amid the fair 
 bowers and the unshaded glory of Paradise, Adam needed to hear his 
 Father's voice, to keep him from sin."!! Does the Eabbi suppose that 
 this voice served to do more than admonish Adam of the penalty 
 which transgression would incur ? It did not fortify against the 
 tempter. We have, therefore, great cause to be thankful for the 
 gracious promise that " the seed of the woman " shall eventually have 
 under his heel the head of the deceiver ; in other words, have power 
 to subdue all that is hostile to the supreme will. The inspired 
 Psalmist comments on the Divine WORD, in the recorded form, as a 
 light in the way of wisdom, and as a lamp to our feet in the path 
 of peace. The Eabbi has yet to be weaned from misleading ignis 
 fatuus. "Study our Law," he adds, "by the help of the light shed 
 upon it by our sages and commentators." Speed the time in which 
 Israel shall arise and shine in the light of Jehovah's countenance, 
 rejoicing in His salvation, awake to His behests, devoted to His will, 
 active in His service ; thus realizing the promise, " I will give them 
 pastors after my own heart, who shall feed them with knowledge 
 and understanding" (Jer. iii. 15), elsewhere described as ''clean" 
 provender,* winnowed with shovel and with fan (Isaiah xxx. 24). 
 
 * Evidently separated from orthodox and traditional defilement.
 
 ANALYTICAL REVIEW. ' 73 
 
 "At that time they shall call Jerusalem the Throne of JEHOVAH, 
 and all nations shall be gathered to it, to the NAME of JEHOVAH. 
 Neither shall they any more walk according to the devices of 
 their evil heart, for My name shall be supreme among the 
 Gentiles, saith Jehovah. The whole earth shall be filled with 
 My glory." * 
 
 "Therefore wait ye upon Me, saith JEHOVAH, until the day 
 that I rise up to the prey : for My determination is to gather the 
 nations, that I may assemble the kingdoms, to pour upon them 
 mine indignation, even all My fierce anger: for all the earth shall 
 be devoured with the fire of My indignation. For then will I turn 
 to the people a pure language, that they may all call upon the 
 name of JEHOVAH, to serve Him with one consent. I will also 
 leave in the midst of thee an afflicted and poor people, and they 
 shall trust in the name of JEHOVAH. The remnant of Israel shall 
 not do iniquity, nor speak lies; neither shall a deceitful tongue 
 be found in their mouth : for they shall feed and rest, and none 
 shall make them afraid. Sing, daughter of Zion; shout, 
 Israel; be glad and rejoice with all thy heart, daughter of Jeru- 
 salem. JEHOVAH hath taken away thy judgments, He hath cast 
 out thine enemy: the King of Israel, even JEHOVAH, is in the 
 midst of thee: thou shall not see evil any more. In that day it 
 shall be said to Jerusalem, Fear thou not: and to Zion, Let not 
 thine hands be slack. JEHOVAH thy Elohim in the midst of thee 
 is mighty; He will save, He will rejoice over thee with joy; He 
 will BEST in His love, He will joy over thee with singing." 
 (Zephaniah iii. 8 17.) 
 
 V 
 
 * Jeremiah iii. 17. Matthew xxv. 31, &c. 
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