By Cyrus Ingerson Scofield
Whoever
reads the Bible with any attention cannot fail to perceive that more than half
of its contents relate to one nation: the Israelites. He perceives, too, that
they have a distinct place in the dealings and counsels of God. Separated from
the mass of mankind, they are taken into covenant with Jehovah, who gives them
specific promises not given to any other nation. Their history alone is told in
Old Testament narrative and prophecy; other nations are mentioned only as they
touch the Jew. It appears, also, that all the communications of Jehovah to
Israel as a nation relate to the Earth. If faithful and obedient, the nation is
promised earthly greatness, riches, and power; if unfaithful and disobedient, it
is to be scattered 11 among all people, from the one end of the earth even unto
the other" (Deut. 28:64). Even the promise of the Messiah is of blessing to "all
the families of the Earth." Continuing his research, the student finds
mention in Scripture of another distinct body, which is called the church. This
body also has a peculiar relation to God and, like Israel, has received from Him
specific promises. But similarity ends there, and the most striking contrast
begins. Instead of being formed of the natural descendants of Abraham alone, it
is a body in which the distinction of Jew and Gentile is lost. Instead of the
relation being one of mere covenant, it is one of birth. Instead of obedience
bringing the reward of earthly greatness and wealth, the church is taught to be
content with food and raiment, and to expect persecution and hatred; it is
perceived that just as distinctly as Israel stands connected with temporal and
earthly things, so distinctly does the church stand connected with spiritual and
heavenly things. Further, Scripture shows the student that neither Israel
nor the church always existed; each had a recorded beginning. The beginning of
Israel he finds in the call of Abram. Looking then for the birth of the church
he finds (contrary, perhaps, to his expectations, for he has probably been
taught that Adam and the patriarchs are in the church) that it certainly did not
exist before, nor during, the earth life of Christ, for he finds Him speaking of
His church as yet future when He says (Matt. 16:18), "Upon this rock I will
build my church." Not, have built, nor am building, but will build. He
finds, too, from Ephesians 3:5-10, that the church is not once mentioned in Old
Testament prophecy, but was, in those ages, a mystery "hid in God."
Scripturally, he finds the birth of the church in Acts 2, and the termination of
its career on the earth in I Thessalonians 4. The student also finds, in
the scriptural division of the race, another class, rarely mentioned, and
distinguished in every respect from either Israel or the church: the Gentiles.
The comparative position of the Jew, the Gentile, and the church may be briefly
seen in the following Scriptures: the Jew (Rom. 9:4-5; John 4:22; Rom. 3:1-2);
the Gentile (Eph. 2:11-12; Eph. 4:17-18; Mark 7:27-28); the Church (Eph.
1:22-23; Eph. 5:29-33; 1 Pet. 2:9). Comparing, then, what is said in Scripture concerning Israel and the Church, he finds that in origin, calling, promise, worship, principles of conduct, and future destiny that all is contrast. Compare first the calling of Israel with that of the church. ISRAELNow the
LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and
from thy father's house unto a land that I will show thee (Gen. 12:
1). For the LORD thy God bringeth thee into a good land, a land of brooks
of water, of fountains and depths that spring out of valleys and hills; a land
of wheat, and barley, and vines, and fig-trees, and pomegranates; a land of oil
olive, and honey; a land wherein thou shalt eat bread without scarceness (Deut.
8:7-9). And he said, I am Abraham's servant. And the LORD hath blessed my
master greatly, and he is become great; and he hath given him flocks, and herds,
and silver, and gold, and men-servants, and maid- servants, and camels, and
asses (Gen. 24:34-35). The LORD shall cause thine enemies that rise up
against thee to be smitten before thy face: they shall come out against thee one
way, and flee before thee seven ways (Deut. 28:7). And the LORD shall make thee
the head, and not the tail; and thou shalt be above only, and thou shalt not be
beneath (Deut. 28:13). CHURCHWherefore,
holy brethren, partakers of the heavenly calling (Heb. 3: 1). For our
conversation is in heaven (Phil. 3:20). And Jesus saith unto him, The
foxes have holes, and the birds of the air have nests; but the Son of man hath
not where to lay his head (Matt. 8:20). To an inheritance incorruptible,
and undefiled, and that fadeth not away, reserved in heaven for you (I Pet.
1:4). Even unto this present hour we both hunger, and thirst, and are
naked, and are buffeted, and have no certain dwelling-place (I Cor. 4:
11). And Jesus looked round about, and saith unto his disciples, How
hardly shall they that have riches enter into the kingdom of God! (Mark
10:23). Hearken, my beloved brethren, Hath not God chosen the poor of
this world rich in faith, and heirs of the kingdom which he hath promised to
them that love him? (James 2:5). They shall put you out of the
synagogues: yea, the time cometh that whosoever killeth you will think that he
doeth God service (John 16:2). Whosoever therefore shall humble himself
as this little child, the same is greatest in the kingdom of heaven (Matt.
18:4). Of course it is not meant that a godly Jew did not, at death, go
to heaven. The distinction is that the incentive to godliness in his case was
earthly blessings, not heavenly. It should be needless to say that, in this
dispensation, neither Jew nor Gentile can be saved otherwise than by the
exercise of that faith on the Lord Jesus Christ whereby both are born again
(John 3:3, 16) and are baptized into that "one body" (I Con 12:13) which is "the
church" (Eph. 1:22-23). In the church the distinction of Jew and Gentile
disappears. (I Cor. 12:13; Gal. 3:28; Eph. 2:14. So in writing to the Ephesians
the apostle speaks of them as "in time past Gentiles," Eph. 2:11; 1 Cor. 12:2,
also says, "ye were Gentiles.") The contrast between Israel and the
church further appears in the rules given for the conduct of each. ISRAELWhen the
LORD thy God shall bring thee into the land whither thou goest to possess it,
and hath cast out many nations before thee . . . thou shalt smite them, and
utterly destroy them: thou shalt make no covenant with them, nor show mercy unto
them (Deut. 7:1-2). Eye for eye, tooth for tooth, hand for hand, foot for
foot, burning for burning, wound for wound, stripe for stripe (Exod.
21:24-25). CHURCHBut I say
unto you, Love your enemies, bless them that curse you, do good to them that
hate you, and pray for them which despitefully use you, and persecute you (Matt.
5:44). Being reviled, we bless; being persecuted, we suffer it: being
defamed, we entreat (I Cor. 4:12-13). But I say unto you, That ye resist
not evil: but whosoever shall smite thee on thy right cheek, turn to him the
other also (Matt. 5:39). See also: Deuteronomy 21:18-21 and Luke
15:20-23. In the appointments for worship we still find contrast. Israel
could worship in but one place and at a distance from God-only approaching Him
through a priest. The church worships wherever two or three are gathered, has
boldness to enter into the holiest, and is composed of priests. Compare
Leviticus 17:8- 9 with Matthew 18:20, Luke 1:10 with Hebrews 10:19-20, Numbers
3:10 with I Peter 2:5. In the predictions concerning the future of Israel
and the church, the distinction is still more startling. The church will be
taken away from the earth entirely, but restored Israel is yet to have her
greatest earthly splendor and power. See what Scripture says as to ISRAEL"And,
behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call
his name Jesus. He shall be great, and shall be called the Son of the Highest:
and the Lord God shall give unto him the throne of his father David: and he
shall reign over the house of Jacob forever; and of his kingdom there shall be
no end" (Luke 1:31-33). (Of these seven promises to Maryfive have already been
literally fulfilled. By what rule of interpretation are we authorized to say the
remaining two will not be also fulfilled?) "Simeon hath declared how God
at the first did visit the Gentiles, to take out of them a people for his name.
And to this agree the words of the prophets, as it is written: After this I will
return, and will build again the tabernacle of David, which is fallen down; and
I will build again the ruins thereof, and I will set it up" (Acts 15;
14-16). "I say then, Hath God cast away his people? God forbid. For I
also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. I say
then, Have they stumbled that they should fall? God forbid: but rather through
their fall salvation is come unto the Gentiles, for to provoke them to jealousy.
For if thou wert cut out of the olive tree which is wild by nature, and wert
graffed contrary to nature into a good olive tree; how much more shall these,
which be the natural branches, be graffed into their own olive tree? For I would
not, brethren, that ye should be ignorant of this mystery, lest ye should be
wise in your own conceits; that blindness in part is happened to Israel, until
the fulness of the Gentiles be come in. And so all Israel shall be saved: as it
is written, There shall come out of Sion the Deliverer, and shall turn away
ungodliness from Jacob" (Rom. 11:1,11, 24-26). "And it shall come to pass
in that day, that the Lord shall set his hand again the second time to recover
the remnant of his people.... And he shall set up an ensign for the nations, and
shall assemble the outcasts of Israel, and gather together the dispersed of
Judah from the four corners of the earth" (Isa. It: It - 12). "For the
Lord will have mercy on Jacob and will yet choose Israel, and set them in their
own land: and the strangers shall be joined with them, and they shall cleave to
the house of Jacob" (Isa. 14:1). "Therefore, behold, the days come, saith
the Lord, that it shall no more be said, The Lord liveth that brought up the
children of Israel out of the land of Egypt; but, The Lord liveth that brought
up the children of Israel from the land of the north, and from all the lands
whither he had driven them: and I will bring them again into the land that Igave
unto their fathers" (Jer. 16:14-15). "Behold, the days come, saith the Lord,
that I will raise unto David a righteous Branch, and a King shall reign and
prosper, and shall execute judgment and justice in the earth. In his days Judah
shall be saved, and Israel shall dwell safely; and this is his name whereby he
shall be called, THE LORD OUR RIGHTEOUSNESS" (Jer. 23:5-6). "Behold, I
will gather them out of all countries whither I have driven them in mine anger,
and in my fury, and in great wrath; and I will bring them again unto this place,
and I will cause them to dwell safely: and they shall be my people, and I will
be their God" (Jer. 32:37,38). "Sing, 0 daughter of Zion; shout, 0
Israel; be glad and rejoice with all the heart, 0 daughter of Jerusalem. The
LORD hath taken away thy judgments, he hath cast out thine enemy: the King of
Israel, even the LORD, is in the midst of thee: thou shalt not see evil any
more" (Zeph. 3:14-15). THE CHURCHIn my
Father's house are many mansions: if it were not so, I would have told you. I go
to prepare a place for you. And if I go and prepare a place for you, I will come
again, and receive you unto myself; that where I am, there ye may be also" (John
14:2, 3). "For this we say unto you by the word of the Lord, that we
which are alive, and remain unto the coming of the Lord, shall not prevent
[precede] them which are asleep. For the Lord himself shall descend from heaven
with a shout, with the voice of the archangel, and with the trump of God: and
the dead in Christ shall rise first: then we which are alive and remain shall be
caught up together with them in the clouds to meet the Lord in the air: and so
shall we ever be with the Lord (I Thess. 4:15-17). "For our conversation
is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:
Who shall change our vile body, that it may be fashioned like unto his glorious
body, according to the working whereby he is able even to subdue all things unto
himself." (Phil. 3:20, 21). "Beloved, now are we the sons of God; and it
doth not yet appear what we shall be: but we know that, when he shall appear, we
shall be like him; for we shall see him as he is" (I John 3:2). "Let us
be glad and rejoice, and give honor to him: for the marriage of the Lamb is
come, and his wife hath made herself ready. And to her was granted that she
should be arrayed in fine linen, clean and white: for the fine linen is the
righteousness of saints. And he saith unto me, Write, Blessed are they which are
called unto the marriage supper of the Lamb" (Rev. 19:7-9). "Blessed and
holy is he that hath part in the first resurrection: on such the second death
hath no power, but they shall be priests of God and of Christ, and shall reign
with him a thousand years" (Rev. 20:6). It may safely be said that the
Judaizing of the church has done more to hinder her progress, pervert her
mission, and destroy her spiritually than all other causes combined. Instead of
pursuing her appointed path of separation from the world and following the Lord
in her heavenly calling, she has used Jewish Scriptures to justify herself in
lowering her purpose to the civilization of the world, the acquisition of
wealth, the use of an imposing ritual, the erection of magnificent churches, the
invocation of God's blessing upon the conflicts of armies, and the division of
an equal brotherhood into "clergy" and "laity." |
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