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THE FUTURE CONVERSION OF THE JEWS
THERE is confessedly much obscurity in different parts of the sacred volume: even in St. Paul’s writings there are, as St. Peter tells us, “some things hard to be understood.” And this is no more than might well be expected, considering the depth of the subjects treated of, even all the hidden counsels of the Almighty, and the necessary ambiguity of prophetic language, in order to conceal the purposes of the Deity, till the prophecies should be unravelled by subsequent events. Other difficulties arise out of errors, which in the course of so many hundred years have, through the inadvertence of transcribers, crept into different copies of the Holy Scriptures. But, after all, the chief source of obscurity is, the veil that is on the heart of man, (the veil of prejudice, and ignorance, and unbelief,) which conceals from unconverted men even the plainest truths. To intimate the existence of such a veil, was one of the reasons for Moses putting a veil over his face when he came down from the holy mount with the tables of the law in his hands. He intimated thereby, that the children of Israel could not look to the end of that which was to be abolished; that is, that they could not comprehend the nature of the dispensation which he was commissioned to establish; seeing that there was a veil upon their hearts, “by which their minds were blinded [Note: ver. 13, 14].” That veil remained on their hearts during the whole of that dispensation; and, notwithstanding “it is done away in Christ,” so that, if they were disposed to avail themselves of the light which Christianity reflects on their inspired writings, they might now acquire a clear insight into them, “the veil yet remains on their hearts even unto this day.” But it shall not be always so: there is a time coming, “when that infatuated nation shall turn unto the Lord; and then the veil shall be taken away.”
To enter fully into this subject, we must distinctly mark what was intimated by his putting on the veil to speak with them, and his putting off the veil to speak with the Lord.
I. His putting on the veil was designed to shew their present blindness—
Truly there is a veil, a thick veil, upon their hearts; so that to this day they cannot see,
1. The scope and intent of the Mosaic dispensation—
[The Mosaic dispensation was partly legal, partly evangelical, and partly a national covenant, relating only to the temporal state of the Jewish people. The law of the ten commandments was a re-publication of the law originally written upon the heart of man, by an obedience to which our first parents were to obtain eternal life. The ceremonial observances were appointed to shadow forth the salvation offered to us in the Gospel, and to prepare the minds of the Jews for the Messiah, who should in due time be sent to fulfil all that was required by the moral law, and all that was shadowed forth in the ceremonial. The moral law was not given them in, order that they might seek justification by it; but in order to shew them was impossible for fallen man ever to be justified by it, and that, as transgressors, they must look for salvation solely by faith in the promised Messiah. But of these things they had no idea: they could see nothing in the whole dispensation but a covenant made with them as God’s peculiar people; by an obedience to which, according to the mere letter of it, they supposed that they should obtain all the blessings both of time and eternity. And this is the notion which has been entertained by them in all successive ages even to the present day. Notwithstanding it is impossible for them now, by reason of their dispersion, to obey their ceremonial law, they still suppose that they are to be saved by their own obedience. They have no idea of the atonement that has been offered for them, or of the righteousness that has been wrought out for them, by Christ’s obedience unto death: they cannot raise their minds above a compliance with certain rites (many of them appointed by man only, and substituted in the place of those which were appointed of God), and an external conformity with the mere letter of the moral law: like Paul, in his unconverted state, if they have been kept from any gross violations of their law, they account themselves “blameless;” and if they have transgressed their law in ever so great a degree, they have no conception of any thing but their repentance and reformation to re-instate them in the Divine favour. They will indeed speak of their Messiah whom they expect, and in whom they profess a kind of confidence; but they have no definite idea of what he is to do for them, or in what way he is to recommend them to God. They know nothing of “the law as a ministration of death and of condemnation” nor do they know any thing of “Christ as the end of the law for righteousness to those who believe in him.” In a word, they know nothing of their ceremonial law as completed in him nor of their moral law as shutting them up to him: but they stand fully on their own obedience, interpreting the promises, which related only to their continuance in Canaan, as the ground on which they look for eternal life. Thus, though following after righteousness, and in some instances with considerable zeal, they neither do, nor can, attain to it, because they cleave to the law as the ground of their hopes, and make a stumbling-block of that stone, which is the only foundation on which a sinner can ever stand before God [Note: Rom_9:31-33; Rom_10:2-3.].]
2. The true meaning of their prophecies—
[They do not see that chain of prophecy, commencing with the promise of “the Seed of the woman who should bruise the serpent’s head,” and gradually proceeding through all successive ages, with ever increasing clearness and precision, till it terminated in the person of Jesus of Nazareth. In this respect the Jews of later ages are blinder than their forefathers. The Jews previous to the coming of Christ did so far understand the prophecies, that they knew of what tribe the Messiah was to be born, and what was to be the place of his nativity: they knew also, that the various prophecies which were cited by our Lord and his Apostles were cited according to their true import: for we do not find them on any one occasion controverting the application of those passages to the promised Messiah. But Jews of later ages, seeing how demonstrably those passages prove the Messiahship of Jesus, have resorted to other interpretations, in order to weaken the force of the arguments with which they are pressed. Even the fifty-third chapter of Isaiah, which seems to defy the ingenuity of man to pervert it, is explained away by them as not relating to the Messiah. The idea of a suffering Messiah they cannot bear: and they, who are constrained to confess that such an one is indisputably predicted in the prophecies, say that they shall have two Messiahs, one a suffering, and the other a triumphant, Messiah. As for all the prophecies that determined the time for the Messiah’s advent, as to be before the departure of the sceptre from Judah, and during the existence of the second temple, they get over them by saying, that God did indeed intend to send the Messiah at that time; but that he has deferred it these eighteen hundred years, and still defers it, on account of the wickedness of their nation. And the Messiah whom they expect is to be a mere temporal Prince, who shall subdue all their enemies, and make them in a temporal view the head of all nations.
Thus is there an impenetrable veil upon their hearts, as thick as that which was on the hearts of those who crucified the Lord of glory. We are told, that “their rulers at that time, not knowing the voices of the prophets which were read every Sabbath-day, fulfilled them in condemning him [Note: Act_13:27.]:” and the same is true of all the Rabbins at the present day. Even the Apostles themselves, after they had been instructed by their Divine Master for above three years, were still so blinded by the prejudices of their nation, that they could not admit the thought of a suffering Messiah, even when they were told of it by our Lord himself in the plainest terms [Note: Luk_18:31-34.]: yea, even after his resurrection, they still dreamed of only a temporal Messiah [Note: Luk_24:21 and Act_1:6.]. From them, through the tender mercy of their Lord, this veil was at length removed [Note: Luk_24:25-27; Luk_24:44-46.]; but on their unhappy countrymen it still remains, according to the predictions of the Prophet Isaiah [Note: Isa_29:9-10.], as cited and explained by the Apostle Paul [Note: Rom_11:7-8; Rom_11:25.]. And it is remarkable that, at particular seasons, the Jews, not excepting children of ten or twelve years of age, at this hour wear veils in their synagogues; a sad emblem of the veil which yet remains upon their hearts!]
But let us turn from this painful subject to observe, that,
II. His putting off the veil was designed to shew the manifestations that await them—
When Moses spake with the children of Israel, he put the veil on his face; but when he went in to speak with the Lord he took off the veil [Note: Exo_34:33-34.]. However this, so far as his own feelings were concerned, might mark his humility, it covertly intimated to the Jews, that whilst they should converse only with men, and hearken to nothing but their own superstitions, the veil would remain on their hearts: but, “when once they should turn to the Lord their God,” to converse with him, and to seek instruction from him, “the veil that w s on their hearts should be taken away.” So God promised them by Moses, at the very time that he foretold their present dispersion [Note: Deu_4:26-27; Deu_4:30-31.]; and so it shall assuredly be in due season. In this respect their conversion will differ widely from the conversion of the heathen. The heathen, for want of previous instruction, will have their eyes gradually opened: the removal of the veil from their heart will do no more than give them a suitable disposition to receive the great truths of Christianity, which shall be subsequently set before them: but the Jews, being previously acquainted with their own law and with the writings of their prophets, will at once behold them all as centering in the Lord Jesus: their sight will be like that of a man, who, having been long conversant with the different wheels and springs of some complicated machine, (a steam-engine or a watch,) but never having had any notion of their relation to each other, and their harmonious adaptation to one common end, beholds them at once combined, and in full activity: they will have glorious views of the Gospel salvation: they will behold, with an evidence brighter than the meridian sun,
1. Its truth and certainty—
[Being already to a certain degree conversant with their types and prophecies, though ignorant as to their true import, they will, as soon as the veil is removed from their hearts, be astonished to see how every particle of them is fulfilled in Christ: and such will be their conviction of his Messiahship, that they can no more doubt of it than Paul did, after the revelation which he received in his way to Damascus. The Scriptures will then appear to them like the impression of a seal on which are engraven ten thousand figures; so clear and manifest will be the correspondence between the shadow and the substance, the type and the antitype. Their views of this will be incomparably clearer than those of Christians in general at this day: “The light of the moon will be as the light of the sun, and the light of the sun seven-fold, as the light of seven days, in the day that the Lord shall bind up the breath of his people, and heal the stroke of their wound [Note: Isa_30:26.].”]
2. Its mysteriousness and sublimity—
[How “great will that mystery of godliness, God manifest in the flesh,” appear to them, when they shall see, that that very Jesus, whom their fathers crucified, was indeed “the Lord of glory,” “Jehovah’s fellow,” “Emmanuel, God with us!” Then they will see, that every part of their ceremonial law was fulfilled and realized in him: that he was the true Temple, “in whom dwelt all the fulness of the Godhead bodily;” the altar, which sanctifieth all our gifts; the sacrifice, that taketh away the sins of the whole world; the priest, that offered that sacrifice, and is gone with his own blood within the vail, and ever liveth there to make intercession for us. Then they will see why God repeatedly gave that particular command to Moses, “See thou make all things according to the pattern shewn to thee in the mount.” Every the minutest point that was revealed to Moses, portrayed something in the character of Christ; so that, if any thing had been omitted, or added, or altered in any respect, the resemblance between the type and antitype would have failed, and God’s work would have been imperfect; the edifice and the model would not have been alike. All the offices of Christ, as Prophet, Priest, and King, together with all that he should do in the execution of them, was there delineated: and, when the completion and concentration of them all shall be made manifest to them, with what wonder and admiration will they exclaim, “O the depths both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!”]
3. Its fulness and excellency—
[The contrast between the imperfection of their law and the perfect efficacy of the Gospel will in this respect be to them most delightful: their law was burthensome in the extreme; a yoke which they were not able to bear: but “Christ’s yoke is easy, and his burthen light.” Their observance of the appointed ceremonies brought them no solid peace: the very repetition of the same sacrifices shewed, that their sins were not fully removed: for indeed “it was not possible that the blood of bulls and of goats should take away sin.” Their sacrifices were, in fact, no more than a remembrance of sins yet unforgiven. But the blood of Jesus Christ cleanseth from all sin; “it purges the conscience from dead works to serve the living God.” Thus they will see, that, though “the law made nothing perfect, the bringing in of a better hope does:” “it perfects for ever all them that are sanctified.” Now the vail of the temple (the body of the Lord Jesus) being rent in twain, they will find access into the holiest of all, every one for himself, and be emboldened to “cry, Abba, Father.” Now they will see that they, without exception, are all kings and priests unto God and the Father, and are entitled to “an inheritance that is incorruptible, and undefiled, and never-fading.” O what joy will they experience, when they see the fulness of the provision made for them in Christ Jesus, and the freeness with which it is offered, even “without money and without price!” Truly when they are brought to look on him whom they have pierced, they will mourn and be in bitterness, as one that mourneth for his first-born; and the very instant they believe in him, they will rejoice with joy unspeakable and full of glory.”]
Here then we may see,
1. What we should seek for ourselves—
[We must not imagine that there is a veil on the heart of Jews only; for there is one on the heart of Gentiles also, even of every child of man. Yes, we, who call ourselves Christians, are by nature blind as the Jews themselves. The veil that is upon the Mosaic dispensation, is indeed “done away in Christ [Note: ver. 14.]:” but the veil that is on our hearts is not done away: on the contrary, it is as visible upon us as upon any others of the human race. Look around and see how few are there who with unveiled face behold “the glory of God shining in the face of Jesus Christ!” How few are so affected with a sight of Christ, as to be “changed into the same image from glory to glory by the Spirit of the Lord [Note: ver. 18.]!” Are there not on every side myriads, who, like the Jews themselves, are looking for acceptance with God by a superstitious observance of ordinances, or, at best, by their own repentance and reformation; and who have no higher views of Christ than as purchasing for them a right and title to be their own saviours? Yes, such is the state of the generality amongst us: and those who glory in the cross of Christ, and walk faithfully in his steps, are at this day “for signs and for wonders,” almost as much as they were in the days of the Prophet Isaiah [Note: Isa_8:18.]. In every age, and in every place, they are but “a little flock,” a mere “remnant,” and it is only by the removal of the veil from their hearts that any can become of their happy number. Whatever advantages we may enjoy, it is “not flesh and blood that can reveal Christ unto us, but only our Father that is in heaven [Note: Mat_16:16-17.].” If we have not “a spirit of wisdom and revelation given us for the enlightening of the eyes of our understanding,” we shall continue in darkness, notwithstanding the true light shineth all around us [Note: Eph_1:17-18.]. The Lord must open our hearts; or they will continue closed, even to our dying hour [Note: Act_16:14.]. Let us seek then to have the veil removed from our hearts, that the Gospel may not be hid from us. This is a blessing which God has promised to us, yes, to us sinners of the Gentiles [Note: Isa_25:7.]: and, if we will turn to him, and seek him with our whole hearts, he will vouchsafe it unto us; and “bring us out of darkness into the marvellous light of his Gospel.”]
2. What we should seek in behalf of our Jewish brethren.
[The removal of this veil is all that is wanting on their behalf. But many think it in vain to labour for this end: they seem to imagine that nothing but a miracle can effect so great a work. But why should it be more difficult with them than with others? Are not the Gentiles as blind as ever the Jews can be? Look at the worshippers of Mahomet, of Brahma, and Confucius, and see if they are not as blind and bigoted as the Jews themselves. What were our forefathers, when first the Gospel was preached to them? Were not they as far off from God as the Jews are at this day? Yet see what has been wrought by the Gospel in this happy land. People do not despair of the conversion of the most savage tribes of Africa and America: why then should we despair of seeing “the scales fall from the eyes” of Jews? Is not God as able to graff the Jews on their own stock again, as he was to graff in us? “If we who were cut out of the olive-tree, which is wild by nature, were graffed contrary to nature into a good olive-tree, how much more shall they who are the natural branches be grafted into their own olive-tree [Note: Rom_11:23-24.]?” It is impious to despair; because God himself has engaged to take the veil from them, the very moment they turn unto him. Let us then exhort them to turn to him, and to look to him for that direction which alone can prove effectual. Surely this is not such a hopeless task! We may not perhaps succeed so rapidly as we could wish in the first instance: but did the prophets suspend their labours because Isaiah and Hosea had laboured so long almost in vain? Or did the Apostles decline speaking to the Jews, because their Divine Master had succeeded with so few? Let us do our duty, and leave to God to bless our endeavours as he shall see fit. If we should run in vain, as it respects the Jews, our labours shall at least “be recompensed into our own bosom,” nor shall so much as a cup of cold water given them for the Lord’s sake be forgotten. As for the idea that the time is not yet come; who is authorized to declare that? To whom has the Lord revealed that? A similar objection was made by those who had no mind to incur the expense and trouble of building the second temple: they could build ceiled houses for themselves, but lay out nothing for the Lord [Note: Hag_1:2-4.]: and this is the true secret of all such objections at this day: they are only so many excuses to veil our own want of faith and love. Let us arise and build without delay; and God will be with us. We have never yet tried to take the veil from their hearts: or the exertions that have been made, have been made too much in our own strength. Now there is a way adopted, which, we hope and trust, God will make effectual for the conversion of many; I mean, the giving to them their own Scriptures, together with the New Testament also in their own language, and both of them in other languages which they better understand. This, in concurrence with the other means that are using, will, we hope, be the means of removing the veil from the hearts of many, and of hastening forward the happy day, when the “children of Israel shall return, and seek the Lord their God, and David their king [Note: Hos_3:5.];” and so “all Israel shall be saved [Note: Rom_11:26.].”
And here let me observe, that to impart to them the light which we ourselves have received, is a duty of the first importance, because it has been committed to us for the express purpose of communicating it to them; God having especially ordained, that “through our mercy (or the mercy vouchsafed to us) they (the unbelieving Jews) should obtain mercy [Note: Rom_11:31.].” Now, what should we say of any person to whom the care of a lighthouse had been committed, if, through his neglect to exhibit the light, the very fleet which he was appointed to preserve should suffer shipwreck, and ten thousand mariners be drowned? would not the whole nation charge him with the guilt of their destruction, yes, and visit him too with condign punishment for his offence? Yet he would be innocent in comparison of us, who have been accessary not to the loss of the bodily life of a few thousands; but to the eternal perdition of millions, in that we have neglected to set before them that light by which alone they could be saved. O let us not blame the Jews for the veil that is upon their hearts, but cast the blame where it is more justly due—on the Christian world, who have used no efforts to rend it from them, and to give them the light of life. And, as our neglect has been of long continuance, let us now exert ourselves with an energy that shall at once evince the depth of our repentance for our neglect of them, and the sincerity of our gratitude for the mercies vouchsafed to us.]