A true religion consists in a specific relationship, with its corresponding responsibilities, divinely set up between God and man. There is no revelation of any distinctive relation having been set up either between God and the angels or between God and the Gentiles which partakes of the character of a true religion, but God has entered into relation with the Jew, which results in Judaism, or what the Apostle identifies as the religion of the Jews (Act_26:5; Gal_1:13; cf. Jas_1:26-27), and with the Christian, which results in Christianity, or what the New Testament writers designate as "the faith" (Jud_1:3) and "this way" (Act_9:2; Act_22:4; cf. Act_18:26; 2Pe_2:2). Judaism and Christianity have much in common; each is ordained of God to serve a specific purpose. They incorporate similar features God, man, righteousness, sin, redemption, salvation, human responsibility, and human destiny but these similarities do not establish identity since the dissimilarities far outnumber the similarities. There are remarkable points of likeness between the laws of Great Britain and the laws of the United States, but this fact does not constitute these two nations one.
A complete religious system provides at least seven distinctive features, all of which are present both in Judaism and in Christianity. These features are: (1) an acceptable standing on the part of man before God; (2) a manner of life consistent with that standing; (3) a divinely appointed service; (4) a righteous ground whereon God may graciously forgive and cleanse the erring; (5) a clear revelation of the responsibility on the human side upon which divine forgiveness and cleansing may be secured; (6) an effective basis upon which God may be worshiped and petitioned in prayer; and (7) a future hope.
It should be observed that though Judaism and Christianity have much in common, they never merge the one into the other. Having each its own eschatology reaching on into eternity, any attempt to fuse these two systems in the interests of a mere idealistic unity of the Scriptures is doomed to fail under the acid test of an unprejudiced, faithful searching of the Word of God. A constructive work on the eschatology of Judaism, such as an Old Testament scholar of the standing of Dr. Allis might produce, is a desideratum. It should go beyond the bounds of the Westminster Confession, which is itself greatly restricted in its eschatology. Equally to be desired is an exhaustive work on the soteriology of Judaism; observing in it the first law of a true Old Testament Theology, namely, that in every instance its doctrine shall stand only on the body of truth which obtained in the period under consideration. The all too common practice of imposing Christianity back upon Judaism or Judaism forward upon Christianity, is the cause of that dire confusion which appears in some theological literature. The Word of God distinguishes between earth and heaven, even after they are created new. Similarly and as clearly it distinguishes between God's consistent and eternal earthly purpose, which is the substance of Judaism; and His consistent and eternal heavenly purpose which is the substance of Christianity, and it is as illogical and fanciful to contend that Judaism and Christianity ever merge as it would be to contend that heaven and earth cease to exist as separate spheres. Dispensationalism has its foundation in and is understood in the distinction between Judaism and Christianity.
3.1
An Acceptable Standing on the Part of Man Before God
Whatever may have been the divine method of dealing with individuals before the call of Abraham and the giving of the law by Moses, it is evident that, with the call of Abraham and the giving of the law and all that has followed, there are two widely different, standardized, divine provisions, whereby man, who is utterly fallen, might stand in the favor of God, namely, (a) by physical birth into Judaism or (b) by spiritual birth into Christianity or the kingdom of God.
3.11
Divine Grace Upon Israel
Apart from the privilege accorded proselytes of joining the congregation of Israel which seemed to bear little fruitage entrance into the right to share in the covenants of blessing designed for the earthly people was and is by physical birth. It was no vain boast when the Apostle declared of himself that he was "of the stock of Israel" (Php_3:5), nor is there any uncertain generalization in the statement that Christ "was a minister of the circumcision to confirm the promises made unto the fathers" (Rom_15:8). The national blessings of Israel are recorded thus: "Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came" (Rom_9:4-5). Though they went down into Egypt a family, they came out a nation and Jehovah redeemed them as a nation unto Himself both by blood and by power. It was not an individual redemption since it was not restricted to that generation, but Israel remains a redeemed nation throughout all her history (Isa_63:4). On the human side, the passover lamb saved the physical life of Israel's firstborn. On the divine side, the lamb, as an anticipation of God's perfect Lamb, gave Jehovah freedom to redeem a nation forever. That Israel was already in Jehovah's favor is revealed in Exo_8:23; Exo_9:6; Exo_9:26; Exo_10:23. The redeemed nation became Jehovah's abiding treasure (Exo_19:5; Deu_4:32-40; Psa_135:4). What Jehovah has covenanted to His elect nation is one thing, and what He covenants to individuals within that nation is quite another thing. The national entity has been and will be preserved forever according to covenant promise (Isa_66:22; Jer_31:35-37; Gen_17:7-8). The individual Israelite, on the other hand, was subject to a prescribed and regulated conduct which carried with it a penalty of individual judgment for every failure (Deu_28:58-62; Eze_20:33-44; Mat_24:51; Mat_25:12, Mat_25:30). The national standing (but not necessarily the spiritual state) of each Israelite, was secured by physical birth. Some of that nation did by faithfulness attain to more personal blessing than others of the nation (cf. Luk_2:25, Luk_2:37), and some gloried in their tribal relationship (cf. Php_3:5); but these things added nothing to their rights within their covenants, which rights were secured to every one alike by physical birth.
3.12
Divine Grace Upon Christians
The heavenly people, whether taken individually from either Jewish or Gentile stock, attain immediately by faith unto a standing as perfect as that of Christ, which standing is secured by a spiritual birth and all the saving operations of God which accompany it. They are individually redeemed by the blood of Christ, born of the Spirit into a relationship in which God becomes their Father and they become His legitimate sons and heirs even jointheirs with Christ. Through the regenerating work of the Spirit they have Christ begotten in them (Col_1:27), and they receive the divine nature which is eternal life (Rom_6:23). They are forgiven all trespasses to such a degree that they will never come into condemnation (Col_2:13; Joh_3:18; Rom_8:1, A.R.V.[There is therefore now no condemnation to them that are in Christ Jesus. ASV]), and justified forever (Rom_3:21-31 - Rom_4:1-25 - Rom_5:1-11). They died in Christ's death (Rom_6:1-10), they rose in Christ's resurrection (Col_3:1-3), and they are seated with Christ in the heavenlies (Eph_2:6). By the baptizing work of the Spirit they are "joined to the Lord" (Rom_6:1-7; 1Co_12:13; Gal_3:27) and, being thus in Christ, their standing before God is no less than the perfection of Christ in whom they are accepted (2Co_5:21; Eph_1:6). Being in Christ, they are one in each other in a mystic union which is both incomparable and incomprehensible a unity like that within the blessed Trinity (Joh_17:21-23). They are already constituted citizens of heaven (Php_3:20). These blessings are not only as exalted and spiritual as heaven itself and eternal, but they are secured apart from all human merit at the instant one believes on Christ to the saving of the soul.
Any Bible student can verify the assertion which is here made that not one of these distinctive characteristics of a Christian, and the list here presented could be greatly extended, is ever said to belong to Israel as such either as individuals or nationally; and almost none of these spiritual blessings are predicated of any individual before the death and resurrection of Christ. The Upper Room Discourse (Joh_13:1-38 - Joh_14:1-31 - Joh_15:1-27 - Joh_16:1-33 - Joh_17:1-26), though spoken before the death of Christ, is, nevertheless, a record in anticipation of all that would be after His death and even after Pentecost.
3.2
A Divinely Specified Manner of Life
Quite apart from the revealed will of God as recorded of earlier ages, the Bible sets forth at length three distinct and complete divine rulings which govern human action. None of these rulings are addressed to the angels or to the Gentiles as such. Two are addressed to Israel one in the age that is past, known as the Mosaic Law, and the other the setting forth of the terms of admission into, and the required conduct in, the Messianic kingdom when that kingdom is set up in the earth. The third is addressed to Christians and provides divine direction in this age for the heavenly people who are already perfected, with respect to standing, in Christ Jesus. Since the Bible is God's one book for all the ages, it should be no more difficult to recognize its reference to future ages than to recognize its reference to completed past ages. These three rules of life do present widely different economies. This is evident both from their distinctive characteristics as set forth in the Word of God and from the very nature of the case. Concerning the nature of the case, it may be said that the divine administration in the earth could not be the same after the death of Christ, after His resurrection, after His ascension and the inauguration of His present ministry, after the advent of the Holy Spirit on the Day of Pentecost, and after the ad interim disannulling of Judaism, as it was before those events. Nor could the divine administration be the same after the removal of the Church from the earth, after the regathering of Israel and the restoration of Judaism, after the judgment of the nations, after the binding of Satan, and after the seating of Christ at His second advent on David's throne to rule over the whole earth, as it is now before those events occur.
Since the faith of some cannot be extended to the point of visualizing unfulfilled prophecy into reality, it might be the part of wisdom to restrict this argument to the first group of events, namely, those which form a cleavage between the past age and the present age. Because of the fact that these events are now history (though at one time they were predictive prophecy) their reality is hardly disputed even by the unregenerate man. Nevertheless the second group of events, which separate the present age from the age to come, are the keys to the understanding of God's kingdom purposes in the earth, and without these keys the casual reader is left with little else to do other than to fall in with the Romish fiction of a worldconquering church under a supposed supremacy of an irresistible kingdom of God on the earth. No doubt will be raised by any intelligent Christian concerning the truth that it is within the range of divine power to transform society in this age, or at any other time. The question is really one of whether worldtransformation is the divine purpose for this age; and until the one who believes that this is the divine purpose has made a reasonable exposition and disposition in harmony with his views of the vast body of Scripture that discloses the confusion and wickedness with which this age is said to end, there is little to be gained by accusing those who believe God's present purposes to be the outcalling of the Church of "dishonoring the Spirit of God," or of "minimizing the value of the cross." Especially is such a charge without force when it is known that those so accused believe that all of God's triumph in this and every age will be only by virtue of that cross.
The Mosaic system was designed to govern Israel in the land and was an ad interim form of divine government between that gracious administration, described in Exo_19:4, and the coming of Christ (Joh_1:17; Rom_4:9-16; Gal_3:19-25). It was in three parts, namely, (a) "the commandments," which governed Israel's moral life (Exo_20:1-17); (b) "the judgments," which governed Israel's civic life (Exo_21:1-36 - Exo_22:1-31 - Exo_23:1-33 - Exo_24:1-11); and (c) "the ordinances," which governed Israel's religious life (Exo_24:12-18 - Exo_25:1-40 - Exo_26:1-37 - Exo_27:1-21 - Exo_28:1-43 - Exo_29:1-46 - Exo_30:1-38 - Exo_31:1-18). These provisions were holy, just, and good (Rom_7:12; Rom_7:14), but they carried a penalty (Deu_28:58-62) and, because they were not kept by Israel, they became a "ministration of death" (Rom_7:10; 2Co_3:7). The law was not of faith, but of works (Gal_3:12). It was ordained unto life (Rom_7:10), but because of the weakness of the flesh of those to whom it made its appeal (Rom_8:3), there was, as a practical result, no law given which could give life (Gal_3:21). The law did, however, serve as the paidagogos,(G3807) or childconductor, to lead to Christ both immediately, as Christ was foreshadowed in the sacrifices, and dispensationally, as described in Gal_3:23-25. Though almost every intrinsic value contained in the law system is carried forward and incorporated into the present grace system, it still remains true that the law as an ad interim system did come to its end and a new divine economy superseded it. No more decisive language could be employed on this point than is used in Joh_1:17; Rom_6:14; Rom_7:2-6; Rom_10:4; 2Co_3:6-13; Gal_3:23-25; Gal_5:18. These Scriptures should not be slighted, as they too often are, by those who would impose the law system upon the heavenly people. It is useless to claim that it was the judgments and ordinances that were done away and that the commandments abide, since it is that which was "written and engraven in stones" which is said to have been "done away" and "abolished" (2Co_3:11, 2Co_3:13). Nor is the situation relieved for those who claim that the law has ceased as a means of justification; for it was never that, nor could it be (Gal_3:11).
The heavenly people, by the very exalted character of their salvation being "made" to stand in all the perfection of Christ (Rom_3:22; Rom_5:1; Rom_8:1; Rom_10:4; 2Co_5:21; Gal_3:22; Eph_1:6), have no burden laid upon them of establishing personal merit before God since they are perfected forever in Christ (Heb_10:9-14); but they do have the new responsibility of "walking worthy" of their high calling (Rom_12:1-2; Eph_4:1-3; Col_3:1-3). No system of merit, such as was the law, could possibly be applied to a people who by riches of divine grace have attained to a perfect standing, even every spiritual blessing in Christ Jesus (Eph_1:3; Col_2:10). It is to be expected that the injunctions addressed to a perfected heavenly people will be as exalted as heaven itself, and they are (cf. Joh_13:34; Rom_6:11-13; 2Co_10:3-5; Gal_5:16; Eph_4:30; Eph_5:18). Similarly, as these requirements are superhuman and yet the doing of them is most essential, God has provided that each individual thus saved shall be indwelt by the Holy Spirit to the end that he may, by dependence on the Spirit and by the power of the Spirit, live a supernatural, Godhonoring life not, indeed, to be accepted, but because he is accepted. Those who would intrude the Mosaic system of merit into this heavenhigh divine administration of superabounding grace either have no conception of the character of that merit which the law required, or are lacking in the comprehension of the glories of divine grace.
The third administration which is contained in the Bible is that which is designed to govern the earthly people in relation to their coming earthly kingdom. It is explicit, also, with regard to the requirements that are to be imposed upon those who enter that kingdom. This body of Scripture is found in the Old Testament portions which anticipate the Messianic kingdom and in large portions of the Synoptic Gospels. The essential elements of a grace administration faith as the sole basis of acceptance with God, unmerited acceptance through a perfect standing in Christ, the present possession of eternal life, an absolute security from all condemnation, and the enabling power of the indwelling Spirit are not found in the kingdom administration. On the other hand, it is declared to be the fulfilling of "the law and the prophets" (Mat_5:17-18; Mat_7:12), and is seen to be an extension of the Mosaic Law into realms of meritseeking which blast and wither as the Mosaic system could never do (Mat_5:20-48). These kingdom injunctions, though suited to the conditions that will then obtain, could perfect no one as men in Christ are now perfected, nor are they adapted as a rule of life for those already complete in Christ Jesus.
These systems do set up conflicting and opposing principles; but since these difficulties appear only when an attempt is made to coalesce systems, elements, and principles which God has separated, the conflicts really do not exist at all outside these unwarranted unifying efforts; in fact they rather demonstrate the necessity of a due recognition of all God's different and distinct administrations. The true unity of the Scriptures is not discovered when one blindly seeks to fuse these opposing principles into one system, but rather it is found when God's plain differentiations are observed. The dispensationalist does not create these differences as he is sometimes accused of doing. The conflicting principles, in the text of Scripture, are observable to all who penetrate deep enough to recognize the essential features of divine administration. Instead of creating the problems, the dispensationalist is the one who has a solution for them. If the ideals of an earthly people for long life in the land which God gave unto them (Exo_20:12; Psa_37:3, Psa_37:11, Psa_37:34; Mat_5:5) do not articulate with the ideals of a heavenly people who in respect to the earth are "strangers and pilgrims" and who are enjoined to be looking for and loving the imminent appearing of Christ, the problem is easily solved by the one whose system of interpretation is proved rather than distressed by such distinctions. A plan of interpretation which, in defense of an ideal unity of the Bible, contends for a single divine purpose, ignores drastic contradictions, and is sustained only by occasional or accidental similarities is doomed to confusion when confronted with the many problems which such a system imposes on the text of Scripture, which problems are recognized by the dispensationalist only as he observes them in the system which creates them.
All Scripture is "profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2Ti_3:16), but all Scripture is not of primary application to a particular person or class of persons which the Bible designates as such. All Scripture is not of the angels, nor is it of the Gentiles. In like manner, all Scripture is not addressed to the Jew, nor is it all addressed to the Christian. These are obvious truths and the dispensationalist's plan of interpretation is none other than an attempt to be consistent in following these distinctions in the primary application of Scripture as far as, and no further than, the Bible carries them. However, all Scripture is profitable, that is, it has its moral, spiritual, or secondary application. To illustrate this: Much valuable truth may be gained from the great body of Scripture bearing on the Jewish Sabbath, but if that body of Scripture has a primary application to the Church, then the Church has no Biblical ground for the observance of the first day of the week (which she certainly has) and she could offer no excuse for her disobedience, and her individual members, like all Sabbathbreakers, should be stoned to death (Num_15:32-36). In like manner, if all Scripture is of primary application to believers of this age then they are in danger of hell fire (Mat_5:29-30), of unspeakable plagues, diseases, and sicknesses, and by reason of these to become few in number (Deu_28:58-62), and to have the blood of lost souls required at their hands (Eze_3:17-18). Moral and spiritual lessons are to be drawn from God's dealing with Israelites, quite apart from the necessity being imposed upon Christians to comply with all that a primary application of the Scriptures specifically addressed to Israel would demand. Of the believer of this age it is said that "he ... shall not come into condemnation" (Joh_5:24), and "there is therefore now no condemnation to them that are in Christ Jesus" (Rom_8:1, A.R.V.[There is therefore now no condemnation to them that are in Christ Jesus. ASV]). These latter promises are disannulled by diametrically opposite declarations if all Scripture applies primarily to the Christian. Arminianism is the legitimate expression of this confusion and the wouldbe Calvinist who ignores the plain distinction of the Bible has no defense against Arminian claims.
3.3
A Divinely Appointed Service
Service for God is an essential of any true religion. In the case of Judaism, service consisted in the maintenance of the tabernacle and temple ritual, and all tithes and offerings went to the support of the priesthood and their ministry. In the case of Christianity, service faces outward with its commission to preach the gospel to every creature and includes the edification of the saints.
3.4
A Righteous Ground for Forgiveness and Cleansing
Any religious economy which is to continue must provide a ground upon which God is righteously free to forgive and restore those who fail. Being possessed as all are of a fallen nature, there is no possibility of anyone continuing in right relation to God who is not ever and always being renewed and restored by the gracious power of God. In the case of Judaism, God forgave sin and renewed His fellowship with them on the ground of His own certainty that a sufficient sacrifice would be made in due time by His Lamb. In the case of the Christian, God is said to be propitious concerning "our sins" (1Jn_2:2), and this because of the fact that His Son has already borne the penalty (1Co_15:3), and because of the fact that Christ as Advocate now appears for us when we sin (1Jn_2:1). No more comforting truth can come to the Christian's heart than the assurance that God is now propitious concerning "our sins."
3.5
A Revelation of the Human Responsibility for Securing Divine Forgiveness and Cleansing
This aspect of this theme offers opportunity for several misunderstandings. In a general way, it will be recognized by all that the requirement on the human side was, in the Old Testament, the offering of an animal sacrifice, while in the New Testament, following the death of Christ which event terminated all sacrifices divine forgiveness for the believer is conditioned on confession of sin, which confession is the outward expression of an inward repentance. All this is natural and reasonable. However, certain complications arise when these obvious facts are considered in their relation to other phases of truth.
It is important to observe that in the Old Testament ages no provisions were made, so far as Scripture records, for Gentile needs. We recognize that Abel, Noah, Job, and Melchizedek sacrificed offerings for sin, yet no form of doctrine is disclosed regarding these offerings. On the other hand, the Jews, being a covenant people, were, when injured by sin, given the sacrifices as a basis for divine forgiveness and as a way back into those blessings and relationships belonging to their covenants. It must be observed that the sacrifices never constituted a ground for the entrance into the covenants, which ground was already secured by their physical birth, nor was any sacrifice the ground of personal salvation. On the contrary, the sacrifices for Israel served to provide a ground for forgiveness and restoration of covenant people. The parallel in Christianity is the provision through the death of Christ whereby the Christian may be forgiven and cleansed. Judaism required an animal sacrifice; Christianity looks back to the sacrifice already wrought. The only parallel in Judaism of the present salvation of an unregenerate person is the fact that the Jew was physically born into his covenant relations. The personal salvation of a Jew in the old order is a theme which is yet to be considered.
3.6
An Effective Basis for Worship and Prayer
Under this heading it is to be observed that the basis of an appeal on which the Old Testament saints prayed was that of their covenants. A study of the recorded prayers will disclose the fact that they pleaded with Jehovah to observe and do what He had promised He would do. The ground of prayer in the New Testament after the death, resurrection, and ascension of Christ, and the descent of the Spirit, is such that the new approach to God is in the name of Christ. Being in Christ, the believer's prayer arises to the Father as though it were the voice of Christ, and it is granted for Christ's sake. That this is new is indicated by the word of Christ when He said, "Hitherto have ye asked nothing in my name" (Joh_16:24). By this statement all previous forms and appeals are set aside and the new appeal is established which is as immeasurable as infinity itself. We read, "Whatsoever ye shall ask the Father in my name, he will give it you" (Joh_16:23).
3.7
A Future Hope
Judaism has its eschatology reaching on into eternity with covenants and promises which are everlasting. On the other hand, Christianity has its eschatology which is different at every point. Some of these contrasts are:
3.71
The Future of this Life
In the case of Israel, the thing to be desired was long life "upon the land which the Lord thy God giveth thee," whereas the Christian's hope is the prospect of the imminent coming of Christ to take away His Church from the earth. This he is taught to wait for, and he is told that he should love Christ's appearing. He has no land, nor has he any promise of earthly things beyond his personal need. In those Scriptures which warn Israel of the future coming of her Messiah, that nation is told that they should watch for His coming since that coming will be unexpected (Mat_24:36-51; Mat_25:13). Over against this and for the same reason, the Christian is told to wait for his Lord from heaven (1Th_1:9-10).
3.72
The Intermediate State
One passage reporting the words of Christ is about all that Judaism reveals on the intermediate state. This is found in Luk_16:19-31. The rich man is in torment, while the beggar is in "Abraham's bosom." The latter is a strongly Jewish conception and in contrast to the revelation that when the Christian departs this life he goes to be "with Christ; which is far better" (Php_1:23; cf. 2Co_5:8).
3.73
Resurrection
Judaism contemplated a resurrection for Israel. In Dan_12:1-3 we read that, following the great tribulation, Daniel's people will be raised from the dead (cf. Eze_37:1-14). Some are to be raised to everlasting life before they enter the kingdom (cf. Eze_37:14) and some to everlasting contempt. Rewards are also promised, for those "that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever." That this refers to Daniel's people is clearly indicated in the context. Martha, voicing the Jewish hope, declared that her brother would be raised again in the resurrection at the last day (Joh_11:24). And in Heb_6:1-2, where Judaism's features are named, the resurrection of the dead is included. The doctrine of resurrection for the Christian is in two parts: (a) He has already been raised and seated (Eph_2:6), and, having partaken of the resurrection life of Christ and being positionally in the value of all Christ has done, is said to be already raised from the dead (Col_3:1-3), and (b) should he die, the believer's body is yet to be raised, and this at the coming of Christ for His own (1Co_15:23; 1Th_4:16-17). The believers will also be rewarded for faithfulness in service.
3.74
Eternal Life
To a large degree, eschatology is the consummation of soteriology and of necessity reflects the scope and ultimate purpose of the soteriology to which it is related. To such a degree as the soteriology of Judaism and the soteriology of Christianity differ, to the same degree do their eschatologies differ. The problems which beset the soteriology of Judaism are largely due to confusion which arises when the elements which are peculiar to the soteriology of Christianity are imposed upon Judaism. The Old Testament saints were in right and acceptable relation to God, but it could not be said that they were in the new headship of the resurrected Christ, nor that their lives were "hid with Christ in God" (Col_3:1-3). The Apostle writes: "But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed" (Gal_3:23). As for the estate of the Jew in the old dispensation it may be observed: (a) They were born into covenant relations with God wherein there were no limitations imposed upon their faith in Him or upon their fellowship with Him. This fact was itself a demonstration of superabounding grace, (b) In case of failure to meet the moral and spiritual obligations resting upon them because of their covenant position, the sacrifices were provided as a righteous basis of restoration to their covenant privileges, which fact is another demonstration of immeasurable grace, (c) The individual Jew might so fail in his conduct and so neglect the sacrifices as, in the end, to be disowned of God and cast out (Gen_17:14; Deu_28:58-61; Eze_3:18; Mat_10:32-33; Mat_24:50-51; Mat_25:11-12; Mat_25:29-30). (d) The national salvation and forgiveness of Israel is yet a future expectation and is promised to occur when the Deliverer comes out of Sion (Rom_11:26-27). Who can fail to recognize the eternal grace of God revealed in Isa_60:1-22 - Isa_61:1-11 - Isa_62:1-12 toward Israel in all ages to come? The doctrine of eternal life as related to Israel is thought by some to present insuperable difficulties. To Israel, as is demonstrated in this thesis, eternal life was a future expectation and related to those requirements which are peculiar to Judaism. If any clarity is to be gained on the difference between Israel's privileges under the Mosaic system and the present privileges of the Church, distinction must be made between the law as a rule of life which none were able to keep perfectly, and the law as a system which not only set forth the high and holy demands upon personal conduct, but also provided complete divine forgiveness through the sacrifices. The final standing of any Jew before God was not based on law observance alone, but contemplated that Jew in the light of the sacrifices he had presented in his own behalf.
All consideration of the doctrine of eternal life, whether of one age or another, must distinguish between mere endless existence and the impartation of that life from God which is as eternal in every aspect of it as is the Author Himself. No human being can ever cease to exist; even death, which appears to terminate life, in due time will be dismissed forever (1Co_15:26; Rev_21:4). Quite apart from the indisputable fact of the endless character of human existence, is God's gracious bestowment of eternal life, which eternal life is a vital part of the eschatology of Judaism as it is a vital part of the soteriology of Christianity. A very clear and comprehensive body of Scripture bears on eternal life as related to Judaism. However, it is there contemplated as a future inheritance. The doctrine as related to Judaism is found in wellidentified passages: (a)Isa_55:3 (cf. Deu_30:6), in which context the prophet is calling on a covenant people to enter fully into the blessings which Jehovah's covenants secure. In the midst of these is this promise that "your soul shall live." (b)Dan_12:2, where the context, as seen above, relates to the resurrection of those who are of Judaism, some of these are to be raised to "everlasting life," and some to "everlasting contempt." The "life" is no more their possession in this present existence than is the "contempt." (c)Mat_7:13-14, which passage is found in that portion of Scripture that defines the terms of admission into, and conditions life in, the earthly Messianic kingdom; which kingdom occupies a high place in the eschatology of Judaism. The passage imposes the most drastic human effort as essential if one would enter the narrow way that leads to life. The life is at the end of the path and its price is well defined by the word agonizomai (G75) (better translated agonize) as used by Luk_13:24 when this saying of Christ's is reported by him. (d)Luk_10:25-29, in which passage the lawyer asks how he may inherit eternal life and is told by Christ in the most absolute terms that eternal life for him is gained by the keeping of that contained in the Mosaic Law "this do, and thou shalt live." (e)Luk_18:18-27, where it is likewise reported that a young ruler made the same inquiry, namely, "What shall I do to inherit eternal life?" and to this sincere man our Lord quoted the Mosaic commandments; but when the young man declared that these things had been kept by him from his youth, Christ did not chide him for falsehood but took him on to the ground of complete surrender of all he was and all he had as the way into that state which Christ termed perfect (Mat_19:21). (f)Mat_18:8-9, which passage presents the alternative of entering life a future experience maimed or halt, or entering "everlasting fire" or "hell fire." That a Christian, already possessing eternal life and perfected as he is in Christ, could not enter heaven maimed or halt when his body is to be like Christ's glorious body, nor into hell fire after Christ has said that he shall not come into judgment and that he shall never perish, is obvious indeed. Over against this extended body of Scripture bearing on that particularized, future form of eternal life which, being a feature of Judaism, is related to the earthly kingdom, is another body of Scripture far more extensive which declares that eternal life for the Christian is an impartation from God and is the gift of God (Joh_10:28; Rom_6:23); is a present possession (Joh_3:36; Joh_5:24; Joh_6:54; Joh_20:31; 1Jn_5:11-13); and is none other than Christ indwelling (Col_1:27) and the imparted divine nature (2Pe_1:4). The receiving of eternal life will be for Israelites, as it is in the case of Christians, a feature of salvation itself; and salvation for Israel is, in Rom_11:26-32, declared to be after the present agepurpose of the fullness of the Gentiles which is now accompanied by Israel's blindness (Rom_11:25), and at the time when "there shall come out of Sion the Deliverer," who shall "turn away ungodliness from Jacob." "This," Jehovah says, "is my covenant unto them, when I shall take away their sins." Isaiah anticipates the same great moment of Israel's salvation when he predicts that a nation shall be born "at once." The Hebrew words "pa'am (H6471) 'ehath (H259)" from which the words at once are translated mean, as a time measurement, a stroke, or the beat of a foot. On the other hand, the Christian is saved when he believes and that salvation is related only to the first advent of Christ.
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The Covenanted Davidic Kingdom
This, the most extensive and important feature of the eschatology of Judaism, occupies so large a place in the discussion which this whole thesis presents, it need be no more than mentioned here. That form of interpretation which rides on occasional similarities and passes over vital differences is displayed by those who argue that the kingdom of heaven, as referred to in Matthew, must be the same as the kingdom of God since some parables regarding the kingdom of heaven are reported in Mark and Luke under the designation the kingdom of God. No attempt is made by these expositors to explain why the term kingdom of heaven is used by Matthew only, nor do they seem to recognize the fact that the real difference between that which these designations represent is to be discovered in connection with the instances where they are not and cannot be used interchangeably rather than in the instances where they are interchangeable. Certain features are common to both the kingdom of heaven and the kingdom of God, and in such instances the interchange of the terms is justified. Closer attention will reveal that the kingdom of heaven is always earthly while the kingdom of God is as wide as the universe and includes as much of earthly things as are germane to it. Likewise, the kingdom of heaven is entered by a righteousness exceeding the righteousness of the scribes and Pharisees (Mat_5:20), while the kingdom of God is entered by a new birth (Joh_3:1-16). So, again, the kingdom of heaven answers the hope of Israel and the Gentiles, while the kingdom of God answers the eternal and allinclusive purpose of God. To be more explicit: Mat_5:20 declares the condition upon which a Jew might hope to enter the kingdom of heaven. Mat_8:12; Mat_24:50-51; Mat_25:28-30 indicate that children of the kingdom of heaven are to be cast out. Neither of these truths could apply to the kingdom of God. Again, the parables of the wheat and the tares, Mat_13:24-30, Mat_13:36-43, and the parable of the good and bad fish, Mat_13:47-50, are spoken only of the kingdom of heaven. However, the parable of the leaven is predicated of both spheres of divine rule; leaven, representing evil doctrine rather than evil persons, may corrupt, as it does, the truth relative to both kingdoms. Such contrasts might be cited to great lengths, but the important objective has been gained if it has been made clear that there is an eschatology of Judaism and an eschatology of Christianity and each, though wholly different in details, reaches on into eternity. One of the great burdens of predictive prophecy is the anticipation of the glories of Israel in a transformed earth under the reign of David's Son, the Lord Jesus Christ, the Son of God. There is likewise much prediction which anticipates the glories of the redeemed in heaven.
No division of theology is more beset with problems than soteriology. The plan of salvation itself is the solution of the question of how Jehovah might remain just and at the same time justify a sinner who does no more than to believe in Jesus (Rom_3:26). The difficulties are no less in the soteriology of Judaism than in the soteriology of Christianity. The ultimate holy estate of each group is such that God will be equally free to tabernacle with them both. In 2Pe_3:13 it is stated with reference to the new heaven and the new earth that in them alike righteousness will dwell; the implication being that the new earth will be inhabited. Israel's fundamental covenants are both earthly and eternal and their national entity is forever identified with the earth (Isa_66:22). Rev_21:3-4 is a description of the new earth. This is evident from the earthly designation "men" and from the fact that the "former things," said to have "passed away," are only earthly in character. It is said that God will tabernacle among men. The saints of the former dispensations were sanctified, that is, they were set apart unto God. Their very birth into the covenant rights was advantageous to a surpassing degree. They were granted the experience of relief from the condemnation of their sins through the sacrifices, and they were on a ground of fellowship with God and temporal blessings when in right relation to Him. Faith toward God was a most vital part of their daily life and by it some wrought great accomplishments (Heb_11:4-38); but it must not be overlooked that "these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect" (Heb_11:39-40). This passage not only declares the delay in the execution of Israel's promises, but distinguishes between the blessings covenanted to Israel and the "better things" which belong to "us." Again, we read concerning the same Jewish saints: "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth" (Heb_11:13). Thus it is clear that of the blessings which Judaism provided, some temporal and spiritual experiences were immediately secured through adjustment to the Mosaic system; but the larger features of the taking away of sin, the receiving of eternal life, and the kingdom glories were reserved for the return of their King.
