"And other sheep I have, which are not of this fold :them also I must bring, and they shall hear My voice; and there shall be one flock (Gk.) and one Shepherd." (John 10:16.)
"And that He might reconcile both unto God in one body by the cross, having slain the enmity thereby." (Eph. 2:16.)
The question has been raised, no doubt with the best intentions and by godly sincere persons, whether the Jew by virtue of his birth, may not continue after his conversion to Christianity to consider himself still a Jew and to observe the ordinances, such as circumcision and the passover.
It is the object of this present paper to examine the question simply in the light of the word of God. Of its importance many we believe can scarcely be aware, for it involves the very truth of the Church of God in its corporate testimony upon earth, and, if carried to its legitimate results, in its unique and heavenly glory as well.
Let us begin by asking what is Judaism and what is Christianity, and what is the connection between the two.
Judaism is the name given to that system originally established by God in relation with His covenant-people Israel, but which, as its name implies, had come to mark the disruption of the twelve tribes, and the consequent annulment of that covenant. (Jer. 31:31-34.) Naturally this annulment was, to outward appearance at least, gradual. Practically this covenant was never fully established with the nation, for they apostatized and set up the golden calf before Moses had brought the tables of the covenant into the camp (Exodus xxxii). God's relation with the people was at that time marked by the removal of the tabernacle or tent to a place outside the camp afar off (Ex. 33:7). It will be interesting later on to connect this scripture with one in the New Testament.
After this apostasy there was a re-establishment of intercourse but upon a somewhat modified basis. God was proclaimed as merciful and gracious, yet as One who would by no means clear the guilty (Ex. 34:6, 7). The first declaration permits Him to go on with the stiff-necked people; the second shows the legal nature of the relationship. The effect is seen in the fact that Moses was compelled to veil his face (Ex. 34:32-35), showing that there was no full, complete restoration to God's favor. How could there be if law entered in as a factor ? (See 2 Cor. 3:)
The removal of the ark from Shiloh (i Sam. 4:-vii), first to the Philistine's land, and, on its restoration to Israel, not returned to the tabernacle, is but another illustration of the same truth. The relationship of God with His people was in mercy, not on the basis of mere law; and all that witnessed of standing in the flesh, such as the pre-eminence of the tribe of Ephraim, had to be set aside.
David again is an illustration of this setting aside the flesh, and a fresh interposition in mercy. Saul was king according to the flesh, but was rejected for the simple shepherd called from his flocks. The eighty-ninth psalm presents all this in a most beautiful and interesting way, which is of especial value in the study of prophetic truth regarding Israel's future.
But David was merely a type-though also the ancestor of our Lord according to the flesh-and when his throne is established under Solomon God again reasserts the principle of the uncertainty of everything under law. See the solemn statement of this after the building and dedication of the temple. (i Kings 9:1-9.)
It is significant that when Stephen reaches this point in his wondrous discourse (Acts 7:) he goes no further in the recapitulation of the people's history. The highest glory which they as a nation attained did but emphasize their own alienation from God. Paul similarly (Acts 13:) leaps from David to Christ. Nothing marked the interval save instance after instance of their enmity and of God's long-suffering mercy. The darkness ever deepened. The ten tribes-long severed from Judah-were carried captive by the king of Assyria, and to this day are hidden from view, (i Kings 17:6-23.) Deeper gloom follows as Judah also is carried to Babylon, the temple burned and the "Times of the Gentiles" introduced. The " Ichabod " pronounced long ago, when the ark was taken captive, is now finally the doom of the nation, and Ezekiel beholds the departure of that reluctant glory which took its flight, never to return until the nation as a nation is born again and restored, after the great tribulation, in peace and blessing in their land, never more to go out so long as sun and moon endure. Let the reader compare the following passages for one of the most solemnly magnificent and yet most mournful occurrences described in the word of God:Ezek. 1:1-28; 3:22-27; 8:4-18; 9:3; 10:4-22; 11:22, 23; 43:1-6.
The return from Babylon was not a setting up again of the nation as such, but a provisional restoration under Gentile protection and authority, with no glory, no Urim and Thummim (Ezra 2:63). But had there been a heart for God the promise of the prophet, "The glory of this latter house shall be greater than the former" (Hag. 2:9), would have been fulfilled. Alas when the Lord came to the temple, it was but to find it a house of merchandise, a den of thieves (John 2:13-17; Matt. 21:12, 13* ). *It is interesting to note, as an illustration of the perfection of Scripture and its absolute inspiration, that there are two cleansings of the temple :in John it takes place at the beginning of our Lord's ministry, and in Matthew at its close. This is in entire accord with the theme of each book. In Matthew our Lord is presented as King, as it were tentatively, and it is after His rejection is fully manifested that He purges the temple; in John He is seen as rejected from the beginning and thus early pronounces judgment upon that which was called God's house.* At the close of His ministry He can but weep over Jerusalem and pronounce the doom upon an apostate nation:"Behold your house" (not God's house) "is left unto you desolate; for I say unto you ye shall not see Me henceforth, till ye shall say, Blessed is he that cometh in name of the Lord" (Matt, 23:34-39).
The cross is the people's answer to God's presentation of His Son, and their words, "His blood be upon us and our children," do but state the solemn and awful judgment upon a guilty people. Surely it is the mark of Cain who slew his brother, which while it preserved his life, forever branded him (Gen. 4:15) as the shedder of blood. Blessed be God, when the nation turns to Him with the prayer, "Deliver me from blood guiltiness" (Ps. 51:14-19), that precious blood which now witnesses against them, will then speak "better things than that of Abel," and the walls of Jerusalem will be built. But meanwhile Jerusalem is "trodden under foot of the Gentiles" (Luke 21:24).
The first part of the book of Acts-the first seven chapters-presents to us the wonder of God's lingering mercy loath to depart from a people still blind and hardened. We know the descent of the Spirit marked a new epoch in God's ways-a new dispensation. The Church, into whose character and destiny we will presently look, had its beginning at that time by that Baptism of the Spirit which is its distinguishing feature and glory. But though the new era had thus dawned, one last call is made. The gospel begins at Jerusalem (Luke 24:47), and in connection with the preaching of repentance and forgiveness through the name of Jesus, His return is promised. (Acts 3:18-26.)
Alas, such patience but manifests the incorrigible hardness and blindness of the people; and when Stephen addresses them in a discourse which sounds like a judicial summing up (Acts 7:) their answer- final as in any sense a nation-is to stone him, the national method of judicial execution (Josh. 7:25). Stephen, like his Lord, prays for his persecutors, and passes into the presence of a Christ rejected on earth but glorified in heaven. Most beautiful is it to see, rising as it were red handed from the murder of the first Christian martyr, the chosen vessel who, arrested by the revelation of that rejected Jesus of Nazareth in the glory of God, becomes the apostle and minister of the Church, Christ's body. But we pause, ere entering upon the subject of the Church, to ascertain the connection of the ordinances with Israel as a nation.
If our readers have followed us thus far, they will have seen the absolute rejection of Judaism as having any status whatever before God. And we have no doubt that some may say this was already sufficiently clear without taking the time to prove what all admit. Our purpose, however, has been to show that there is nothing arbitrary in this rejection, and that with it goes the whole fabric of Judaism as a system, with its ordinances as well. Let us look at this last more closely.
"Moses gave unto you circumcision; not because it is of Moses but of the fathers, and ye on the Sabbath day circumcise a man " (John 7:22). We have here two of the principal ordinances of Judaism- circumcision and the Sabbath-connected with the law of Moses and yet of far earlier institution. We find the Mosaic ordinances of circumcision in Leviticus (chap. 12:3, with Luke 2:21, 22):the sabbath of course we find in the fourth commandment, where its previous observance is at least suggested (Ex. 20:8-11).
As to circumcision, it was given to Abraham as a distinctive mark of the covenant God made with him and his seed to bless them and to give them the land of Canaan for a perpetual possession. (Gen. 17:with Acts 7:5-8.) It was the ordinance of Judaism, so completely indeed as to be used as the designation of the Jewish people. (See Rom. 3:i, 30; 4:9; 15:8; Gal. 2:9, 12; Eph. 2:ii; Col. 4:ii; Titus 1:10.) Any one who failed to receive it, lost caste in the nation, was to be cut off. (Gen. 17:14, see also Josh, 5:2-9.) It was the initiatory rite in the reception of the stranger (Ex. 12:48). Other nations were stigmatized as "uncircumcised" (i Sam. 17:26, 36; Jer. 9:26). . We see thus that circumcision was woven into the very structure of Judaism as a whole. They stood or fell together.
As to the sabbath, it opens up a most needful and important line of truth into which we can enter but briefly. It was commemoration of the completion of the work of the first or old creation:it is contained in the law "written and engraved in stones," which was "done away" (2 Cor. 3:7-11). Its observance was enjoined because of Israel's redemption out of Egypt (Deut. 5:15); it was particularly made known to that nation (Neh. 9:14). The sabbaths were a special sign given as a covenant to them (Ezek. 20:12, 20 etc). Any fancied violation by our Lord, as to the observation of the sabbath, always aroused the special enmity of the Jews. (John 5:16-18, and frequently. ) It is linked with other ordinances as to meat and drink, holy days and new moons (Col. 2:16, 17). It has its place with these and when, as we have already observed, the penitent nation is truly restored, the sabbath will, with the other feasts, have its appointed place (Ezek. 45:17, etc).
The same can be said regarding all the feasts or set times. They were called, when given, "the feasts of Jehovah" (Lev. 23:2, 4, etc.); in days of decline, "your new moons and your appointed feasts" or, as frequently in John, "feasts of the Jews." Any national recovery was marked by their resumption, as the passover in Hezekiah's and Josiah's day (2 Chron. 30:and 35:); or the feast of tabernacles, after the return from Babylon (Neh. 8:14-18). These will all be resumed with the restoration of the nation. (Zech. 14:16, 18, 19; Is. 66:23; Ezek. 45:21.) Meanwhile they have been set aside with the nation to which they belong, while they serve as most beautiful shadows of things to come.* *We have but touched upon the whole question of the law and the Christian's relation to it, as a subject too large for the limits of the present paper. Its importance however in this connection is immense. Where it is not understood little successful resistance can be made against the assaults of such evil systems as Seventh day Adventism. "Are you under the law?" say they, "then keep the fourth commandment." Those who desire to look carefully at the subject will find it set forth in "The Law, the Sabbath and the Christian Ministry," "What is the sabbath and what is the first day of the week," " The Seventh day Adventists and the Sabbath"-pamphlets to be had of the publishers of this magazine.*
We pass now to consider the second question of our paper, What is Christianity.
Christianity is marked by two great and related facts:-Christ glorified in heaven and the Holy Ghost upon earth. We have already seen these as marking the setting aside of Judaism; they likewise introduce Christianity. About these two great facts cluster those precious characteristics which are the unique treasure and joy of the Church:-a present and eternal forgiveness of sins, justification, access, deliverance from sin, from the law; the sealing, unction and guidance of the Spirit, with His illumination and power for a walk in the world, to witness and to suffer for Christ; Sonship and Heirship, the hope of the glory of God and Himself our joy. Such are some of the special individual blessings characteristic of Christianity, set forth chiefly in Romans and Galatians. Coming to Ephesians we find a heavenly position in Christ and the believer quickened and raised up with Him and seated in Him in the heavenly places-in heaven already, as it were. In Galatians the believer
is seen as crucified to the world; in Ephesians as in a new world; in Colossians as quickened with resurrection life, and seeking the things which are above. (Col. 3:1:) In Ephesians the great mystery of the Church as the body of a glorified Christ is presented (chap. 1:22, 23)-a mystery till Paul's day unknown (chap. 3:i-ii). In 1st. Corinthians we have that body as upon earth, formed and indwelt by the Holy Spirit, with its gifts and responsibilities set before us. Hebrews is filled with the contrasts between Judaism and Christianity, presenting, among other precious themes, the finished sacrifice of Christ, His priesthood, access into the holiest and a pilgrim walk here. We must select from such themes only such matter as bears directly upon our subject, and this can be brought out in our third and final inquiry as to the relation between Judaism and Christianity.
Our answer is brief:They are mutually exclusive. This, Scripture most abundantly proves. We will present a few reasons for this, gathered from the general character of Christianity and the Church, before taking up the specific arguments so frequently set before us in Paul's Epistles.
Judaism had to do with the old creation; Christianity with the new (2 Cor. 5:16, 17). Judaism was promised earthly and temporal blessings on condition of obedience to the law; Christianity has received spiritual blessings in heavenly places, through faith in Christ alone. Judaism had to do with shadows; Christianity with the substance. The hope of Israel is to inherit their land; the hope of the Church is to be caught up to meet the Lord, and to share His heavenly glory in the Father's house.
All are familiar with the presentation of the '' no difference" doctrine in the epistle to the Romans. Jew and Gentile are alike proved to be under sin- the one under law, the other without law. Both alike are partakers of the free grace of God through the sacrifice of Christ, for faith. The advantages of the Jew (Rom. 3:) are shown to be great, chiefly because of their having the revelation of God in His word:but this only enhanced their guilt. Abraham and David, the two chief figures in the nation, are shown to have received blessing not by law but by faith, Abraham particularly having received the promises before circumcision (Rom. 4:). The third section of the epistle (chaps. 9:-11:) is taken up with showing how the doctrines of grace, while superseding the blessings of national Israel, are not inconsistent with the promises of ultimate earthly blessing when the nation shall have repented. Chapter 9:gives us the sovereign election of God as the assurance of blessing, and not the blood of Abraham. Chapter 10:contrasts the faith, which accepts, with the unbelief which has rejected the Lord; while chapter 11:declares that even now a remnant is preserved-according to the election of grace, and therefore not of the first covenant-while in a day yet to come "all Israel," Israel as a nation, "shall be saved" (Rom. 11:26).
The passage as to the olive tree is of special interest (Chap. 11:17-25). The olive tree suggests those privileges and outward blessings connected with the manifestation of God. Its root we may say was Abraham who received the promises, and its branches his natural descendants. Israel had not continued in God's goodness and therefore were cut off from the privileges and blessings of the olive tree; the Gentiles who professed faith in Christ had entered into those privileges and were responsible as the channels of blessing to others. But it is all profession:were this not real they would be broken off. As a matter of fact the Gentiles have not continued in God's goodness and will, when the Church is caught up to meet the Lord, be broken off, as containing only the lukewarm self-righteousness of Laodicea and the blasphemous iniquity of Babylon. (See Rev. 3:16; Rev. 17:) After this the "natural branches" will be grafted in again, at the time of national restoration already frequently spoken of.
In other words this olive tree does not touch the question of nationality, but of privilege. Hence circumcision and the ordinances are not in question at all. Were they, then the Gentiles now partaking of the "root and fatness of the olive tree" would have to be circumcised.
Corinthians is largely occupied with the Christian Church and as such must be noticed later. We have already alluded to the striking passage in 2 Cor. 3:where the law is absolutely set aside for the "ministration of the Spirit," and to the fifth chapter where new creation is so strikingly spoken of. We must look for a moment at this. "Wherefore henceforth know we no man after flesh:yea though we have known Christ after the flesh, yet now henceforth know we Him no more" (2 Cor. 5:16). Of Israel the apostle has said (Rom. 9:5):"Of whom as concerning the flesh Christ came, who is over all God blessed forever." To know Christ after the flesh was to know Him as of the nation of Israel, as their rightful king. In Christianity, the apostle knows Him only as the risen Head of the new creation.
Galatians is so full of the subject we are considering that well nigh the entire epistle might be commented upon. The first chapter shows how Paul received the gospel, absolutely independently of Judaism, even of Jerusalem:the second shows how he maintained it clear of all such influences:the third shows, like Romans 4:, how grace antedated all law and ordinances:the fourth shows us the liberty of the Spirit and sonship as contrasted with the bondage of Judaism with its "days and months, times and years" -"weak and beggarly elements," as the apostle calls them:chapter five emphasizes the walk in this liberty of the Spirit, giving amongst much else this most pungent word, "If ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law " (chap. 5:2, 3). After a few practical exhortations in the sixth chapter, he closes the epistle with those "large letters" (Gk.) written with his own hand, "As many as desire to make a fair show in the flesh, they constrain you to be circumcised:only lest they should suffer persecution for the cross of Christ. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh" (Gal 6:12, 13; see also vers. 14 to end).
If it be objected that the apostle in all this is referring to the attempt to Judaize the Gentile Christians, the answer must be that he is on the contrary establishing the great salient features of Christianity for all. One passage of a character similar to those to which we have alluded refers exclusively to those who are "Jews by nature, and not sinners of the Gentiles" (Gal. 2:15-21).
But if we turn to the epistle to the Hebrews we find, as its name imports, a message to those of Israel's race who had professed Christianity, and the burden of it all is Christ, setting aside all else that the Jew might glory in-angels, law, Moses, and Aaron with his priesthood, the law, the sacrifices, the first covenant, the "worldly sanctuary," yea this world. As gone on high He has opened a path for those who have believed in Him to follow, and the heavenly city and the "kingdom that cannot be moved," are just in view.
Most solemnly again and again throughout the epistle are the professors warned against going back from Christ. Who could think that there was the least thought in the apostle's mind of the Hebrews going on with circumcision, the passover and the like as he wrote, "We have an altar, whereof they have no right to eat which serve the tabernacle. . . . Wherefore Jesus also that He might sanctify the people with His own blood, suffered without the gate. Let us go forth therefore unto Him without the camp, bearing His reproach. For here we have no continuing city, but we seek one to come" (Heb. 13:10-16).
We can but pause to notice how the death of Christ, in Colossians, has taken out of the way the handwriting of ordinances:The only circumcision recognized is the circumcision (death) of Christ, made without hands (Col. 2:11-23). Most distinctly does the apostle declare (chap. 3:10, 11), as to the new man, that there is "neither Greek nor Jew, circumcision nor uncircumcision."
This brings us to the similar statement in Ephesians (2:11-16) where the division between Jew and
Gentile is seen broken down, and a complete reconciliation in one body (the Church) effected by the cross; a new man created, ordinances all set aside.
This truth of the one Body we find presented with much fulness both in the epistle to the Ephesians and that to the Corinthians. It is the basis of all true apprehension as to what the Church of Christ is. In Ephesians it is presented as in union with Christ its head in heaven (chap. 1:22, 23); a body formed of both Jews and Gentiles (chap. 3:6); with gifts for all needed service in its upbuilding-bestowed by the ascended Head (chap. 4:8-13). This Church is destined to be the heavenly bride of Christ, and even now should have the affections and obedience which such an union suggest (chap. 5:22-33).
First Corinthians (chaps. 12:-14:) gives us the Church as formed by the Spirit upon earth (chap. 12:13) with gifts bestowed, energized and directed by the Holy Spirit. Love is the main spring of all activity (chap. 13:), while prophecy – speaking to edification, and exhortation and comfort-is to be earnestly desired. Directions as to meetings follow (chap. 14:). Previous to this we have (chaps, 5:, 6:) the exercise of ordinary and extraordinary discipline, and in chaps. 10:and 11:the privileges and responsibilities in connection with the Lord's supper. In short, in 1st. Corinthians we have the Church and its responsibilities upon earth, as in Ephesians we see it (largely) enjoying its privileges linked with Christ in heaven. We ask, Where is there room for any of the features of Judaism in either epistle? They are both explicitly and impliedly excluded. In both epistles the unity of the body of Christ is emphasized. How could that be where the distinction between Jew and
Gentile was preserved! We have Baptism and the Lord's Supper as the two ordinances (if we may use such a word) of the Church. How could we conceive of part of that church also observing the passover and circumcision, with all other Jewish ordinances?
But it will be replied this is just what we find in the book of Acts. We must then, ere closing, look at that book.
We have already alluded to the beauty of God's lingering over the nation, as seen in the first seven chapters, as though He would say "How can I give thee up." This gives the key to the whole book. We see the good Shepherd leading the sheep out of the fold, so gently and tenderly that even the weakest need not falter.
After Stephen's death the gospel is carried to Samaria-a step off the plane of Judaism (chap. 8:). Saul's conversion is then narrated (chap. 9:), while chap. 10:marks a most important step in the conversion of Cornelius, the first Gentile. Jewish persecution closes this part of the book (11:, 12:). Chaps. 13:and 14:show the gospel going freely among the Gentiles of Asia Minor, with the Gentile city of Antioch as a sort of center. When however the question of Judaizing is broached from Jerusalem, it is brought back there and settled by the apostles. Peter and James are prominent and while neither presents the truth as to the Church, both practically declare the end of exclusive Judaism; Peter even acknowledging that it was a yoke which neither they nor their fathers were able to bear (chap. 15:10).
Thus far we see gradual emancipation from the domination of Judaism. Yet, respect for weak consciences is most carefully enjoined. Timothy, as no necessity had been made of it, and unquestionably for the time being, was circumcised, in order that the gospel might go on unhindered. It reaches to Europe and great and wide-spread blessing is the result (chaps. 16:-19:).
We have no heart to appear as critics of that devoted servant of Christ, the apostle Paul, but simply applying the tests which he himself has furnished us in the epistles, his course as he turned himself toward Jerusalem seems to have been backward. We remember that he declared that once he wished himself accursed from Christ for his brethren's sake (Rom. 9:3, Gk.). His love for them was a passion. Gladly would he sacrifice anything to win them to the knowledge of Christ-to become as a Jew to Jews. In the face of known persecution, nay of what seems like actual prohibition (Acts 21:4), he pressed on, burning with love to Christ and His earthly people. Well did that faithful Lord appreciate the devotion, but alas, poor indeed was the reception given by the Jews. Instead of winning them, he stirred all their prejudices to the depths, and was thrown into prison.
Surely God overruled all this, and from the lonely prison came those wondrous epistles which set the distinctive truths of Christianity before us-notably Ephesians and Colossians-epistles which cast no uncertain light upon the mistakes of a love rarely equaled.
In the face of such an ending can we say the Spirit of God encourages compromise? Gently as God had led on His beloved earthly people, the break had to come at last, and we find Paul himself severing the last strand, "Be it known unto you that the salvation of God is sent unto the Gentiles, and they will hear it" (Acts 28:28). Shortly after this Jerusalem was destroyed and the last step in the break with Israel was taken.
Judaism is at the present time absolutely cast off. The Jew must take his place with the Gentile as a lost guilty sinner. He finds Christ and in Him stands before God no longer in a righteousness which is of the law, but which is by faith in Christ. The apostle (Phil. 3:) describes the true circumcision, as contrasted with that made with hands. He arrays everything that he might have gloried in and sets it all aside. "Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews . . . but what things were gain to me, those I counted loss for Christ."
It is useless to urge that this was only for salvation. This is analogous to the reasoning that the believer is not under the law for salvation, but is under it as a rule of life, and both are similarly injurious. We can understand that the timid faith of the Jewish convert might cling to the ordinances of his fathers, and it is barely possible that he might escape persecution by so doing. He would, we firmly believe, be opening the way for less worthy ones to enter the same path. But, after all, these are not the things we are to consider. We may pray for our weak brother, but we should seek to deliver him from a yoke which can but mean a failure to understand God's ways, and his own privileges. To make provision for him to go on in Judaism is but to provide for the dividing of the Church of Christ into Jewish and Gentile.* *It may be argued that 1 Cor. 7:18, 19 warrants a continuance of Jewish ordinances for the new convert. Let it be noted that the apostle set aside both circumcision and uncircumcision. Grace takes one up where it finds him-and he cannot undo the past. If married he remains so; if a slave he remains so, though he was to seek freedom if possible. But he was to go on with God (verse 24). Now if his original position were contrary to the mind of God, he must abandon it. Quite a similar argument is used regarding eating meats offered to idols. In one sense it was nothing, in another it was eating of the table of devils (1 Cor. 10:16-22). The most that could be gathered from the passage we are considering is that a man remains a Jew just as a man remains married-neither having the slightest relation to God. But to go on with Jewish observances as unto God, would be going back to the flesh after having begun in the Spirit.*
But it may be asked what is the converted Israelite to do? The Church is divided, where can he go? Our reply must be, just where every Christian whose eyes are opened to the evil about him must go-to the Lord Himself. He never changes, and He is just as ready to meet those put out of the synagogue to-day, as when He found the man whose eyes He had opened, and revealed Himself as the Son of God.
Oh, beloved, to be at the feet of the Son of God- worshipers ! what place have ordinances here ?