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6 And one shall say unto him, What are these wounds [ makkot] in thine hands? Then he shall answer, Those with which I was wounded in the house [ bais ] of my friends.
The effect of this information upon the people is to cause a national lamentation.
7 Awake, O sword [Cherev], against My shepherd [Ro'eh], and against the man [Gever] that is My fellow [Amit (intimate companion, associate], saith Yahweh of hosts [Tzva'os]: smite the shepherd [Ro'eh], and the sheep [Tzon (sheep, flock) ] shall be scattered: and I will turn Mine hand upon the little ones [tzo'arim].
The first point here is that Messiah is described as the fellow of Yahweh, the God of Israel; I ask upon what principle the Messiah looked for by Mr. Stern can be described as the fellow of God? The New Testament Messiah answers that description exactly; for we are told, in the 1st chapter of Heb., verse 2, that he is "the brightness of God's glory and the express image of His person" --
This result was by the very means that the Jews despise with so much scorn -- the operation of the Spirit upon a virgin of the house of David. Thus was begotten a son of David and son of God -- higher than the mere man Messiah of Jewish expectation. This reminds me that, last night, Mr. Stern made some sort of unfavourable comment upon an expression of mine about the beauty of the mystery. Now I did not attempt, as he supposed I did, to explain the mystery; for there are depths in divine truth that we can only know without being able to understand. And this is true in nature as well.
We know the sunlight, but we do not understand it. We know life in all creatures, but we do not understand it. There are thousands of things we know, but cannot understand in a profound sense, because the infinite is beyond the grasp of the human intellect. I do not attempt to define the mystery of God in Christ, but I pointed out what Mr. Stern failed to see -- that Jesus of Nazareth combines the two necessities created by the prophets.
The Messiah was to be the son of David; Jesus of Nazareth was so. He was to be God: Jesus of Nazareth was so in the sense of God being manifested in the flesh by the Spirit; whereas, the Messiah he upholds as a mere man, cannot be made to answer to these two things.
Was Jesus of Nazareth The Messiah?
THIRD NIGHT of DEBATE
Mr. Robert Roberts and Mr. Louis Stern, Oct. 1871
8 And it shall come to pass, that in all the land, saith Yahweh, two parts therein shall be cut off and die; but the third shall be left therein.
9 And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, Yahweh is my Elohim.
Who are those that escape among whom the "Wonder" is placed? The third part of those Jews residing in the land during the war which is consummated by the victory of Armageddon. Of these it is written,
"In all the land, saith the Lord, two parts therein shall be cut off, and die; but the third part shall be left therein. And I will bring the third part through the fire, and I will refine them as silver is refined, and I will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, the Lord is my God."
Who is the wonder or Sign whom Yahweh will place in the midst of this refined third part? He who in prophecy says,
"I was a wonder to many; and of whom it is testified, "His name shall be called Wonderful."
Joshua the high priest, and his fellows, who were typical of the Branch and his associates are styled "men of wonder, " or sign (anshai mophaith); and the prophet says, in words applied by Paul to Jesus and his brethren,
"Behold, I and the children which God hath given me, are for Signs and Wonders in Israel from Yahweh of hosts, who dwelleth in Mount Zion."
The answer then to the question is, that the Lord Jesus is the Wonder, whom Yahweh will place in the midst of the third part; and that He with his refined third and the risen saints, will constitute the little stone-kingdom in Judea, which after a lapse of forty years will by war and conquest have become as a great mountain filling the whole earth.
Now, from this third part become as gold and silver well refined, the Wonderful will chose men whom he will send as messengers to the nations; as it is written,
"I will send those that escape of them to the nations."
Being sent they are consequently apostles; men, not only sent, but equipped for their work-in the highest sense, ambassadors of Jesus, the King of the Jews, to the nations. These messengers are not apostolized to take up their residence at the courts of kings like ordinary ambassadors; but, like Moses and Aaron, sent of Yahweh's angel to Israel in Egypt, to proclaim the fame of the king, their master, and the glory of his name; and to invite the aggregation of his people Israel into the wilderness, that they may be thence presented as an offering to Yahweh their God.
In doing this, they will announce the gospel of the everlasting kingdom of the Lord Jesus, which, as the little stone, will then be in its incipient state. And here I would direct the reader's attention to the symbolisation of these events. In the passage referred to below, he will find the symbolography. There this company of messengers, in Greek termed angels, is represented by a single angel or messenger flying in midheaven; that is, taking his course between the governments and the peoples.
He is not sent to "the Powers that be"; they are doomed to overthrow without remedy; but "to preach the everlasting gospel to them that dwell upon the earth, " which is apocalyptically opposed to "them that dwell in the heaven." Their proclamation is symbolized by "a loud voice; " for, unlike the preaching of the gospel now, which is "a still small voice" exciting but little attention, it "sounds through every nation, kindred, tongue, and people," becoming the greatest question of the age.
The nations are informed, that the Gospel of the Everlasting Age to Come, which thirty-nine centuries before had been announced to Abraham, is about to become an accomplished fact-that the hour had arrived to bless all the families of the earth in Abraham and his seed. They are not invited to inherit the kingdom with eternal life and glory; the time of that invitation passed away with the battle of Armageddon; but they are called upon to submit to the Stone kingdom as the inheritance of its king. (Psa ii. 8)
As it is written,
"Fear God, and give glory to him; for the hour of his judgment comes (elthe): and do homage to the Maker of heaven and earth."
To accept this invitation would be to renounce all allegiance to the powers that be, which the nations, even if disposed, will not be permitted to do by "the Beast and the kings of the earth," who to maintain their own ascendancy, prepare for war against Israel's king. The proclamation, however, will be believed by the Israelites scattered among the nations.
Their king will not permit them to remain there exposed to his judgments upon their oppressors. The proclamation, therefore, has no especial reference to them. "Go," says he,
"and proclaim these words towards the north (Meshech, Tubal, and Javan) and say, 'Return thou backsliding Israel, saith the Lord; I will not cause my anger to fall upon you: for I am merciful, saith the Lord, and will not keep anger forever." (Jer iii. 12-18)
The result of the proclamation is that "they come together out of the land of the north;" for however unwilling the north will certainly be to give them up, and the south may desire to keep them back, (Isa xliii. 6,18,21) they will assuredly be separated from the nations with terrible effect upon them; and marching forty years through the wilderness of the peoples, "come to the land Yahweh hath given for an inheritance to their fathers"- yea, even "to Zion with songs and everlasting joy upon their heads." (Isa xxxv. 10)
These messengers of the third part, with Elijah the prophet at their head, are not merely preachers of the everlasting gospel; but endued with power to gather Israel together in the face of all the opposition that can be organized by the powers that be to prevent it; as it is written,
"They shall bring all your brethren as an offering unto the Lord, out of all nations:" not direct from the countries into Palestine, but circuitously, "by a way they knew not, and in paths they have not known." (Isa xlii. 16)
This will have been a stupendous work, but nothing is too hard for the Lord, reigning in Zion. The good tidings brought by him publishing peace and salvation to Israel, will have been effectually proclaimed by a powerful, if not a very numerous company of Israelites: and the resistance it will have occasioned on the part of the powers, will have caused him to
"make bare his holy arm in the eyes of all the nations:" for he comes not with persuading, but "with a strong hand, and his arm shall rule for him."
Mystery of the Covenant of the Holy Land Explained
Herald of the Kingdom and Age to Come, Nov 1855