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the rebuilding of the ancient Jerusalem. In this way God has established a full language, and to understand it we must be enabled to read its characters.

As an example: God chose Jacob, and changed his name to Israel. The chosen of God, the Hebrews, were therefore called Israelites. When the prophets write concerning the Israelites, they use oftentimes the term Jacob. If the prophetic language have reference to matters pertaining to the first, or Hebrew, dispensation, then the term Jacob would apply to them. But if the prophetic language have reference to Christianity, then the term Jacob would still be employed, because Christians now are the chosen of God. Jacob stands as a symbol-term for the people of God.

In a similar manner the term "Judah " is employed. The Hebrew people merged into Jews, or the people Judah. The twelve tribes were commingled, and became the people Judah. When Christ came, He came of the tribe of Judah, and all His followers are Jews, or belong to the tribe Judah. The term Judah is therefore employed for both the first and second dispensations.

In like manner, the term "Jerusalem " is employed. As being the chosen city of God, to place "His name there," it is still the chosen term or character for God's people on earth.

When a prophecy concerns the whole house of Israel, as in Ezekiel, the 37th chapter, where the prophet is predicting the union of the two sticks in God's hand, then the terms Judah, Joseph, and Ephraim are employed. Ephraim more distinctively conveys Christianity. Ephraim, the favoured son of Joseph, became a distinctive character for Christianity.

Ezekiel is prophesying of a great movement. The dry bones in the valley of death are about to be clothed in flesh, and rise up in life. The bones represent "the whole house of Israel." By employing the several terms, the prophet shows that when Christianity is understood, there will be a general awaking of the whole house of Israel. The term "Judah, and the children of Israel his companions," is herein employed for the Hebrews; and the term "Joseph, the stick of Ephraim, and the children of Israel his companions," for Christians.

When a prophet intends the word "Judah" for Jew and Gentile united, Christians, he sometimes shows its meaning by using in connexion the term "Daughter of Zion," or "Daughter of Judah," or "Daughter of Jerusalem," or "Daughter of my people." This is by far its most frequent use in the prophetic language. Beyond the captivity, dispersion, and final ingathering of the Hebrews, very little more concerns them.

The Hebrews vainly think, as they thought eighteen hundred years ago, and Christians help to foster the conceit, that the earth is to become bright with the splendour of their re-elevation. Is it not plain that such a scheme holds out a premium to the Hebrews to deny Jesus? Is it not astonishing that Christian men can be found who in one breath invite Hebrews to become Christians, and with the next tell them, "No, you had better not; Hebrews who hold out to the last will become rulers of mankind; they will be a national, united people at Jerusalem, radiant with a terrestrial glory." Is it not strange that advocates for a Hebrew restoration do not see that one proposition cuts the throat of the other? If the Hebrew people are to be

raised to a significant authority, why seek to make them Christians? Missionary efforts among them, in such a case, is worse than puerile. Christians and Hebrews are alike ignorant of God's righteous government.

The final union of Hebrew and Christian, as we have seen, is predicted by Ezekiel. This prophet does not give the exact time of this. Daniel has given it.

The last vision of Daniel concerns" his own people." In this vision Daniel was made to understand that it did concern his own people, the Hebrews. (Dan. x. 14.) He knew that it concerned them, but he did not understand its predictions. "He heard, but understood not." (xii. 8.)

The vision was preceded by Daniel "mourning three full weeks." This mourning of Daniel was typical of the mourning of the Hebrews. It intimates the time during which they would eat "no pleasant bread." The three full weeks are a prediction of 3,000 years, and date from Solomon's defection, when, drawn away by his wives, he raised temples to false gods, to the final ingathering of the Hebrews to Christ's kingdom. This time is also predicted by the twenty-one days that the Prince of the kingdom of Persia withstood Daniel.

Daniel is transported in vision to "the side of the great river, which is Hiddikel." If we turn to Genesis ii. 14, the river Hiddikel is found to be " the third river which goeth toward the east of Assyria." The river and its four heads, which go out of Eden to water the garden, are explained in " Truths Maintained." The river Hiddikel is prophetic of the spiritual waters supplied to mankind in these our days.

Daniel "lifted up his eyes and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz; his body also was like the beryl." We shall have occasion presently to explain the precious stones appointed to be worn in the breastplate of the ephod by the Hebrew high priest, as also the precious stones in the foundations of the wall of the holy city. Suffice it to say, at present, that the beryl is the first precious stone of the fourth row, and intimates, as does the river Hiddikel, the times in which we live. The present times are also intimated by "and the voice of his words like the voice of a multitude." (Dan. x. 6.)

The opening part of the vision contained in the 10th chapter announces, first, the long-continued darkness of the Hebrew people; it then exhibits our times, and goes on to show that, by the instrumentality of an individual, increased light will be given them.

Daniel's state was typical, as we have said. To intimate that the vision concerned a distant period, he is told that "the time appointed was long." He describes himself also as "his comeliness turned into corruption ;" and that " when he heard the voice of the man's words he was in a deep sleep on his face, and his face toward the ground." In this condition, typical of the present deep sleep of the Hebrews, a "hand touched him, which set him upon his knees and upon the palms of his hands." The time appointed is approached when Daniel, or the Hebrews, will be set up "upon their knees, and upon the palms of their hands." They will begin to be placed in an attitude of listening.

Having presented some general features of the

present times, the vision goes on, as conveyed in the 11th chapter, to present things in relation with Christianity. By declaring when a false Christianity, which takes away the daily or Christ's true perpetual sacrifice, is overthrown, the vision gives the exact period of the ingathering of the Hebrews.

The 12th chapter contains the portion of the vision which declares when this shall be. When false Christianity, or Popery, is overthrown, the Hebrews, thirty years afterward, will begin to awake out of their deep sleep. They now sleep in the dust of the earth. Their doctrines are derived from temporal, earthly things. At this period they will perceive this, and will begin to give their assent to a worship in spirit and in truth. They will acknowledge Christ to be their Divine Teacher. Forty years after the commencement of this movement, the great body of Hebrews will have become Christians. "Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days." That is to say, blessed is this period of time.

The prophets write about Israel returning to their own land. The land of Israel is a figure to express a right knowledge of God. The promised land, flowing with milk and honey, was typical of God's land wherein dwelleth righteousness. All prophetic language is built upon the historic types; and consequently, Israel is said to return to their own land, when it is meant that a right knowledge of God shall obtain.

The term Jew, as applied now to the Hebrews, is a misnomer. Under the Christian dispensation, "He is not a Jew who is one outwardly, but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit and not in the letter, whose praise is not

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