THE HOPE OF ISRAEL - The Preterist Archive
THE HOPE OF ISRAEL - The Preterist Archive THE HOPE OF ISRAEL - The Preterist Archive
226 The Hope of Israel: What Is It? and the true exposition of the kingdom of Christ. For here, in those gracious institutions of a remembered and proclaimed covenant mercy, and those thanksgivings of grateful love (poured out in songs of praise), Messiah sits ruling in the hearts of His people, dispensing truth, and hastening them on to the attainment of righteousness." Referring to the question brought up for decision at Jerusalem, whereof an account is given in Acts 15, Mr. Smith says: "The decision of that question, so vitally important to the rising Church, was formally referred to the apostles and elders at Jerusalem. Paul, Barnabas and others went from Antioch to the Hebrew capital to take part in this important discussion. Peter, Barnabas and Paul recited the wonders wrought among the Gentiles by the preaching of the Gospel. But still there was wanting some clear, pointed, poiverful, Scriptural authority to effect the permanent settlement of a question of such magnitude. And it was supplied by James, who quoted the words of the text (Amos 9:10, 11) as incontrovertible evidence on the case. The question was, Must the ritual law of Moses be obeyed by Christian converts? To this the apostle replied, 'Certainly not; for inspired prophecy declares that the kingdom of Christ is not to be a revival and extension of Mosaicism, but on the contrary a restoration of the tabernacle of David. And since in that sanctuary the Mosaic ritual had no place, so it can have no claims in the Christian
The, Hope of Israel: What Is If? 227 Church.' The most important feature of this case is the perfect unanimity with which this judgment was received and adopted. This was a meeting composed almost entirely of Hebrews, whose sympathies and prejudices inclined them to the observance of the ordinances of the law. Yet no sooner is the citation of sacred Prophecy made, than all perceive its force, all admit its decisive effect. Even the great body of believers unanimously concur. And there in Jerusalem itself, within sight of the temple, where the ritual of the law was still performed in all its extent and minuteness, the whole body of the Church repudiate its claims, and adopt the Tabernacle of David as the Divinely appointed model for all Christian practice and institutions." As to the effects: The first effect of the decision was to sweep away forever the assertion, "Except ye be circumcised, ye cannot be saved." For, says our author, "Circumcision fell and perished from the Christian Church before the Divinely inspired quotation of the prophecy of Amos by the apostle James. Sacrifice was abolished with circumcision. For that institution formed no part of the worship offered to God on Mount Zion. "With circumcision and sacrifice the priesthood was also abolished. Indeed an unsacrificing priesthood is a contradiction of terms; for every priest is 'ordained to offer gifts and sacrifices' (Heb. 8 :3) . But there was nothing of that kind in the tabernacle of David, whose sacred
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226 <strong>The</strong> Hope of Israel: What Is It?<br />
and the true exposition of the kingdom of Christ.<br />
For here, in those gracious institutions of a remembered<br />
and proclaimed covenant mercy, and<br />
those thanksgivings of grateful love (poured out<br />
in songs of praise), Messiah sits ruling in the<br />
hearts of His people, dispensing truth, and hastening<br />
them on to the attainment of righteousness."<br />
Referring to the question brought up for decision<br />
at Jerusalem, whereof an account is given in Acts 15,<br />
Mr. Smith says:<br />
"<strong>The</strong> decision of that question, so vitally important<br />
to the rising Church, was formally referred<br />
to the apostles and elders at Jerusalem.<br />
Paul, Barnabas and others went from Antioch<br />
to the Hebrew capital to take part in this important<br />
discussion. Peter, Barnabas and Paul<br />
recited the wonders wrought among the Gentiles<br />
by the preaching of the Gospel.<br />
But still<br />
there was wanting some clear, pointed, poiverful,<br />
Scriptural authority to effect the permanent<br />
settlement of a question of such magnitude. And<br />
it was supplied by James, who quoted the words<br />
of the text (Amos 9:10, 11) as incontrovertible<br />
evidence on the case. <strong>The</strong> question was, Must<br />
the ritual law of Moses be obeyed by Christian<br />
converts? To this the apostle replied, 'Certainly<br />
not; for inspired prophecy declares that the<br />
kingdom of Christ is not to be a revival and extension<br />
of Mosaicism, but on the contrary a restoration<br />
of the tabernacle of David. And since<br />
in that sanctuary the Mosaic ritual had no place,<br />
so it can have no claims in the Christian