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1 The earth is Yahweh's, and the fulness thereof; the world, and they that dwell therein.
...on consideration it may be found...that the law of Moses was more calculated to evoke the true conditions of social well-being than the current modem systems.
It certainly cannot be said that modern systems are a success. They have developed two hurtful extremes: they have, on the one hand, created exaggerated individual importance as the adjunct of congested wealth, and on the other, they have debased vast masses of mankind by disconnection from hereditary estate, and subjection to incessant toil for a bare subsistence.
Between the two, the true aims of human life have been lost, and abortion of all kinds produced. Mankind, instead of living together as the common and delighted sharers of a mutually ensured benefaction, are insulated from each other by exigencies which compel them to be competitors, and reduce them to the position of a scrambling crowd of dogs, quarrelling over food thrown promiscuously among them. Under such conditions, the evil in human nature gets the hopeless upper hand. The good that many would rejoice to see is choked and extinguished in the war of conflicting interests.
The law of Moses was designed and adapted for a people living on the land in limited individual holdings, and not for masses crowded together in great cities. In this, it showed a feature of wisdom that is now being recognized. Politicians of a philanthropic turn are agitating for the settlement of the people on the land as one remedy for the threatening social maladies of the state. They find their ideas make slow headway. The land is everywhere in the hands of a caste. The ground wants clearing as it only can be cleared by power. In France, the power took a revolutionary form, and gave only a partial result because it was human.
In the land for which the law of Moses was designed, the ground was cleared by the hand of divine power co-operating with Israel. An effectual clearance was divinely ordered to be made by the extermination of the wicked inhabitants of the land.
"Slay utterly old and young: leave nothing behind that breatheth."
On the land thus cleared, a new settlement was made on a basis that has never been approached by human legislation for wisdom and beneficence. We see this when we ask--what are the objects to be aimed at in the employment of the land ? The land is the source of what man requires, and it ought to be handled so that its benefits should be generally diffused among all the population, and this system of general diffusion of benefit should be protected from the encroachment of individual avarice or the exigencies of individual misfortune.
Under the Gentile law, capable greed can add field to field till there is no room for the less gifted, or misfortune can shake a man out of his land and reduce him to permanent beggary. This ought not to be. The land ought to be as unmonopolizable as the air of heaven, because it was intended that all men should be served by the field.
It ought not to be in the power of any man to annex vast areas which are for the common weal. It ought not to be in the power of misfortune to remove the population from the land and huddle them into pens. The difficulty is to combine this freedom with secure individual possession and liberty of traffic. The difficulty is effectually solved by the land law that God gave to Israel.
Law of Moses Ch 8.
2 For he hath founded it upon the seas, and established it upon the floods.
3 Who shall ascend into the hill of the Lord? or who shall stand in his holy place?
4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.
5 He shall receive the blessing from the Lord, and righteousness from the God of his salvation.
6 This is the generation of them that seek him, that seek thy face, O Jacob. Selah.
That crisis has now arrived; and he [Yahoshua] sends his heralds of the rainbow to demand admission into the city for the king of glory. Approaching the gates, they exclaim...
7 Lift up your heads, O ye gates <doors of the future age>; and be ye lift up, ye everlasting doors; and the King of glory shall come in.
But, the porters and sentinels still hesitate; and, as if to gain time for deliberation, or in expectation of further information, they repeat the inquiry...
8 Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle.
'Blessed is he who cometh in the name of Yahweh'" (Matt. xxiii. 39).
9 Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.
This conference at the gates of Jerusalem will, doubtless, result in the opening wide the entrances to its interior. Then the strong and mighty one attended by his multitude will descend from Olivet, and enter the gates of Zion amidst the rejoicings of his retinue, crying,
"Hosanna to the Son of David; Blessed is he that cometh in the Name of Yahweh; Hosanna in the highest!"
Of course, all the city will be moved, and say, "Who is this?" This question will be answered in a solemn assembly of the notables of the city. One will then put the inquiry in the form,
"What are these wounds in thy hands?"
the reply to which will reveal the crucified Nazarene to his astounded inquisitors --
"The wounds with which I was wounded in the house of my friends" (Zech. xiii. 6).
Thus, after an absence of over eighteen hundred years, the King of the Jews proves his identity to his subjects, as he had before proved it to the apostle Thomas; and, after the representation in the case of Joseph (the type of the Shepherd and Stone of Israel -- Gen. xlix. 24), he makes himself known to his brethren according to the flesh in his appearance before them the second time.
Upon this a like result ensues:
"They look upon him whom they pierced, and mourn because of him as one mourns for an only son ... In that day there shall be a great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddon (Armageddon)" (Zech. xii. 10).
This national repentance results in the salvation of the tents of Judah, whose sin and uncleanness is covered and cleansed (verse 7; xiii. 1); and henceforth they rejoice in the Son of David as their king. Such is the development in relation to Judah of Apoc. i. 7:
"Behold he cometh with clouds; and every eye shall see him, even they who pierced him; and all the kindreds of the earth shall wail because of him. Even so, Amen."
10 Who is this King of glory? The Lord of hosts, he is the King of glory. Selah.