4 He shall not fail nor be discouraged, till He have set [establish] judgment in the earth [mishpat ba'aretz]: and the isles [iyim] shall wait for His law [torah].
It is now about seventeen hundred and fifty years [in 1847] since he spake by his servant John to the seven congregations in Asia Minor; and so entirely has he refrained himself from further revelation of his will, that men have at length almost generally concluded, that he has ceased to take any interest in human affairs.
They speculate upon passing events, as though they thought that mankind were formed for no nobler destiny, than to fret out a brief and crushing existence in a precarious competition for food and raiment; and to labour with asinine endurance for the behoof of those, who, by violence, avarice, and fraud, have gained the ascendancy over them.
God is not in their thoughts when they treat of the affairs of men. They deal only with secondary causes, while the agency of the great First Cause is supposed to be confined to the saving of "immortal souls" from purgatory, or from burning in liquid brimstone underneath.
Elpis Israel 3.1.
13 Yahweh shall go forth as a Mighty Man, he shall stir up jealousy like a man of war: he shall cry <shout>, yea, roar; he shall prevail against his enemies.
God is certainly omnipotent, as his works declare; and therefore "can," if he please, put down everything that rebels against him. But this ability to subdue, is no evidence that he approves of the great transgression. The Israelites rebelled against him ten times, till his patience was almost exhausted. Did he approve of their rebellion because he had the power to crush it in an instant? By no means. He is longsuffering, as in the days of Noah; being willing that all men be saved, and come to exact knowledge of truth.
So say Paul and Peter; and so speaks a greater than they, who was the exact representation of the character of God; "who," says Jesus,
"so loved the world, that he gave his only begotten Son that every one believing into him might not perish, but have Age-Life."
And another reason why he permits what he does not approve, is, that
"He has appointed a day in which he intends to judge the Habitable in righteousness, by a Man whom he hath ordained, offering assurance to all, having raised him from among the dead."
This is the scriptural reason why sin is not punished as soon as committed. Yahweh is silent now as a part of his arrangements. Isaiah predicted that it would be as the history of the past eighteen hundred years has exhibited it; and that Yahweh's silence would continue until the time arrived for him to overthrow the kingdoms of the nations, and to rebuild the tabernacle of David in the restoration of the tribes of Israel.
God wills the unsuppressed triumph of sin, until the arrival of this great and terrible day; in which the vengeance he hath also willed, will convince sinners, that the still voice of the written word, though neglected and despised in this day of his silence, is as dear to him as his life and honour; and that all that do not venerate it, and obey, shall then reap as they have sown.
Herald of the Kingdom and Age to Come, June 1857
21 Yahweh is well pleased for his righteousness' sake; he will magnify the law, and make it honourable.
In that celebrated discourse, commonly styled "the Sermon on the Mount," Jesus said to His disciples, "Think not that I am come to destroy the law or the prophets: I am not come to destroy," (either) "but to fulfil," (both) "for verily I say unto you, till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled."- (Matt. v. 17-18.)
The justification of Jesus was necessary to convince men that he had fulfilled that which he so often declared the Father had sent Him to do. Now the Father had sent Him to "magnify the law and make it honourable."-Isaiah xlii. 21. To do this, Jesus must fulfil the law. The law demanded the death of the Messiah. This demand must be met by Jesus who claimed the Messiahship for himself.
But we cannot stop here. To have gone no farther than to yield himself a sacrifice, would not have fulfilled the law; it would have availed nothing whatever to the grand purpose thereof. The essential and the crowning act, was the coming back again from the dead, and the justification by the open bestowal of life for ever more. These facts cannot be confuted, and hence the fulfilment of the law cannot be questioned.
The fulfilment was not comprised in one or two acts; it was a long and arduous process, a severe probation. The question arises, at what particular point of time was the justification of the fulfiller accomplished? The answer is, at the moment Jesus received His reward, which was the undeniable assurance to witnesses that he had been justified or accepted. The Father gave unmistakable signs of His approval of Jesus, in his official capacity, but everybody will concur, that without his immortalization, the previous signs would have been unsealed, and therefore invalid.
In harmony with this, Paul at Thessalonica alleges "that Christ must needs have risen again from the dead."-Acts xvii. 3. And in his letter to the ecclesia at Rome, he alludes in most emphatic language to the same event, saying, "It is Christ that died, yea rather, that is risen again, " &c.-(Romans viii. 34.)
The next question is, did the mere coming out of the sepulchre constitute the justification? From what is written of previous, and also subsequent resurrections, we should be inclined to say "by no means." For others, as Lazarus, and the young man who fell down from the loft where Paul was preaching, were not changed in being resuscitated, when nature was the same after as before the event. It is therefore clear that a change, as well as a resurrection, was essential to the justification of Jesus, and to the fulfilment of the law of Moses.
Ambassador of the Coming Age, Oct 1868