the germal foundations, which give unto it such vigour, tenacity, and
capabilities of expansion. All the features of this language go to show
that it is destined to be the medium of a world's intercourse, and that
it very suitably belongs to Israel, in whose hand will be the destiny of
the world. It is the lion of languages. It will grow anywhere, and by
reason of its tenacity when once it gets a foothold it abides. It is
peculiarly suited to the humanities of every race, clime, and condition;
there is no limit to its expansive adaptability. It is in a special
manner voracious in the destruction of other languages; wherever it goes,
it sounds the death-knell of all the rest.
Soon as this language entered Britain, it began its work of destruction.
Before it has disappeared the real British, the Cymric or Welsh, Erse or
Irish, the Gaelic of Scotland, and the Manx of the Isle of Man. The
British Keltic is entirely gone; the rest are entirely local. Beside
these it ousted from the island the Norse, the Norman-French, and several
other tongues that tried to transplant themselves on English soil. It is
at work in every part of the globe, planting itself and displacing
others. A few years ago French was the language best suited for a
traveller on the Continent. But this has changed. Now the English is by
far superior. And why is it that the English is supplanting all others?
To answer such a question in a scientific way, one cannot do better than
quote from the great and learned German philologist, Prof. Grimm, of
Berlin. He says of it: "It has a thorough power of expression, such as
no other language ever possessed. It may truly be called a
world-language, for no other can compare with it in richness,
reasonableness, and solidity of texture." But perhaps the most definite
and distinct testimony given by a foreigner touching the future ubiquity
of the Anglo-Saxon race and language, is that put forward by Provost
Paradol, a learned Frenchman. He says "that neither Russia nor united
Germany, supposing that they should attain the highest fortune, can
pretend to impede that current of things, nor prevent that solution,
relatively near at hand, of the long rivalry of European races for the
ultimate colonisation and domination of the universe. The world will not
be Russian, nor German, nor French, alas! nor Spanish." He concludes
that it will be Anglo-Saxon.
A British poet has presented in poetry the special features of several of
the European languages, which we give:--
"Greek's a harp we love to hear;
Latin is a trumpet clear;
Spanish like an organ swells;
Italian rings its bridal bells;
France, with many a frolic mien,
Tunes her sprightly violin;
Loud the German rolls his drum
When Russia's clashing cymbals come;
But British sons may well rejoice,
For English is the human voice."
There are eight languages in the bounds of Christian civilisation that
may be accounted powerful, because they are the tongues of vigorous
people; they are the English, Russian, German, French, Spanish, Italian,
Portuguese, and Scandinavian. But of these all are indigenous, except
the English, so that they die if transplanted. Look at this country and
behold what a cemetery it is for languages. Once the French had strong
hold and promised to abide here; but it is now nearly gone, even from the
state of Louisiana and Canada, the last places of retreat.
If we take note of the population according to these several languages,
we shall see the prophetic future of the English. It is spoken by about
ninety millions, Russian seventy-five, German fifty-six, French forty,
Spanish thirty-eight, Italian twenty-nine, Portuguese fourteen, and
Scandinavian nine. Within the control of the governments of these
languages we find England to have rule over 255,000,000 people, who do
not as yet speak English, and we find that the other seven have only
seventy-five millions outside of themselves. Here is an important
difference. If we look at them by territorial limits, leaving out
Russia, we find the English language to own 13,382,686 square miles,
Germany 449,684, French 571,578, Spanish 4,694,811, Italian 114,466,
Portuguese 4,028,311, and Scandinavian 1,308,830. The aggregate number
of square miles possessed by these six languages, is 11,167,620, which
altogether, you see, own 2,215,066 miles square less than the English.
The balance itself is more than Germany, France, and Spain put together.
The English language is divided only into two governments, but the other
six are divided into twenty-six, all of which governments are bitter one
toward the other; each trying to supplant one another, while England and
the United States are at peace, and will ever remain so. In one hundred
years from now the English language will be spoken by a thousand million
people. Thus we need no stretch of fancy to see that what the prophet
speaks of in the text will be accomplished in due time.
This language will soon be universal; by common consent it will become
the language of the world. All the changes going on among nations
forecast its ubiquity. China, by an imperial decree, has just added to
her language 700 English words. Her sons by the thousand are with us,
and by the thousand they are learning our mother tongue. The Japanese,
till a few years ago, carried on their foreign correspondence through the
Dutch, but now they have changed to the English. Besides, in the 50,000
schools in Japan English is being taught. If science has an answer for
this strange phenomenon, so have we. Ours is, that it is the will of
Heaven. Confusion of tongues came at Babel as a punishment. By this
means Heaven scattered the unwilling descendants of Noah. When Noah came
forth from the Ark, God bade him multiply and replenish the earth--that
is, fill it up. Babel, however, was built as a monument of
centralisation, for the builders gave as a reason for building it, "Lest
we be scattered abroad upon the face of the earth." By a confusion of
tongues they were scattered. Since then we have had some 1,500 distinct
languages, and some 3,500 colloquials, or say 5,000 different forms of
speech. At the present time 600 of the primary are dead, so that there
are about 900 languages now spoken on all the earth, with about 2,500
colloquials.
When these means have answered their end--namely, to make us occupy all
parts of the earth--then they will die out. It then follows that as the
world fills, languages must disappear. So they do. The English and
German were the last languages to come into existence. No new ones are
now being made. Alphabets are increasing, because missionaries are
reducing spoken languages among the heathen into a written form. The
Bible is translated into two hundred different tongues. This itself will
only lead the millions back to English. All ship papers are now made out
in English excepting the French, and no doubt they will soon have to
follow in the wake.
The day of Pentecost foreshowed the universality of some language.
Pentecost was a type, and the English is the antitype. The strangers
from Phrygia, Pamphylia, Libya, Pontus, and Cappadocia, mingled with the
Parthians, Medes, Elamites, Cretes, and Arabians. They all heard the
Gospel in their own tongue. The different tongues make a wall of
division, making them strangers one with another; but the Holy Ghost took
away this wall, and they were all face to face, able to understand one
another. The same power that here multiplied the gift of tongues--giving
to some several--surely could give to Adam one. Away with a faith that
cannot give God credit with being the Author of language.
No sooner do we see England in guardian possession of Syria than the idea
enters into the scheme of reform of extending the English language. The
Board of Directors of the Syrian Protestant College at Beyrout have shown
their appreciation of the new era of British influence by a recent vote,
which is to the effect that on January 1, 1879, all instruction in the
college shall be through the English language. The Arabic will only be
taught as any other dead language. This remarkable action shows that
British influence in Syria is hereafter to be more than simply
diplomatic; it is to be an all-pervading and controlling power, affecting
every interest of Society. Truly another Pentecostal day is drawing
nigh--a day when all the world shall hear the Gospel in the language of
Israel. In all these things we see the lively tokens and pre-millennial
agencies hastening on the day of the Lord.
ISRAEL AND GENTILE FULNESS.
DISCOURSE VI.
MEANING OF GENTILE FULNESS--BLESSINGS THROUGH JUDAH AND EPHRAIM--BEST
RELIGION--JEWS OUTWITTED--WHY BENJAMIN WAS KEPT AT JERUSALEM--FRENCH
PROTESTANTISM--GENTILE FULNESS CONTEMPORARY WITH TO-DAY--WHAT IT
IS--EXCEPTIONAL TURKEY.
"Now, if the fall of them be the riches of the world, and the
diminishing of them the riches of the Gentiles, how much more their
fulness."--Rom. ii. 12.
Paul, the author of this epistle to the Romans, tells us that he was an
Israelite of the seed of Abraham and of the Tribe of Benjamin. The fact
so conveyed it is necessary that we keep in mind, if we would interpret
aright this epistle. He introduces to our notice three parties: the
Jews, who include at this time the Tribes of Judah and Levi; the
Israelites, who embraced the Tribe of Benjamin and the other nine Tribes
that had been in captivity for about eight hundred years--the whole
together are generally known as the Ten Lost Tribes. In the third party
we have the Gentiles. This word Gentile usually denotes and includes the
non-Jewish nations and people. The Hebrew word _goyim_, in early Bible
history, was equivalent to our word nation. It finally began to denote
any people who were not of the sacred seed of Abraham. The Greek word so
rendered is _ethnos_, which means a multitude or nation. In the New
Testament another word is sometimes used in a more limited sense--namely,
_hellenes_, which is translated Greeks. Ignorance of these three
parties, their place in Providence, and relation one to the other, has
given rise to much needless controversy and division in the domain of
theology. Men have argued for an election and a reprobation, laying
great stress on the 9th, 10th, and 11th chapters of Romans, that is in no
wise taught. The election Paul deals with is a literal one, having
reference to a distinct people, whom God has elected for a special work
in this world. This people God calls "His people," "His inheritance,"
"His chosen," "His witnesses," "His servants." "This people have I
formed for Myself; they shall shew forth My praise" (Isa. xliii. 21).
Hence exclaims the Psalmist, "Blessed is the nation whose God is the
Lord; and the people whom He hath chosen for His own inheritance."
It will be evident to any careful Bible reader that God called Abraham
from Ur, in Chaldea, from his own kindred, for a special design. Through
Abraham's seed Jehovah designed that blessings, temporal and spiritual,
should flow to all nations. He selected this seed for His own training,
instruction, and culture, to the end that they might train, instruct, and
evangelise the rest of mankind. Through Judah was to come spiritual
blessings, because from Him was the Messiah; and through Ephraim, as
representative of the Ten Tribes, was to come temporal blessings. And
this in the past has been the order of providential procedure; it is the
present order, and it is to be the future. Look and verify this
statement and order by an examination of the nations of the earth at this
time, by asking yourselves the question: What form of religion among the
many on earth is best suited to develop man, to conserve his truest
interest, and crown him with the greatest measure of peace, plenty,
liberty, and security? Surely to this question there can be but one
answer--it is the religion of our Lord Jesus Christ. And it is evident
that Christ came of the Tribe of Judah. If we seek among the nations for
the best form of civilisation and the best government, we shall find the
same to be in the bounds of Israel and Manasseh--England and America.
Here we shall find individualism the best developed, and liberty the
fullest grown. In this conclusion the intelligent of every other nation
will concur. We assume no risk in making this statement. Thus, without
doubt, the world at large is greatly indebted to the religion of Jesus,
who was of Judah, and to the Anglo-Saxons, for the best and purest forms
of political organisations or governments. The Anglo-Saxons being the
Ten Lost Tribes, it therefore follows that God has carried out the design
included in Abraham's call, and the promise made that in his seed should
all the nations of the earth be blessed. To us it seems to have been a
roundabout way. Had Israel been obedient to God in Palestine, and had
Judah received Jesus as the true Messiah, the state of the nations most
certainly would have been very different to what it is now. Still,
through all, and for all, the purpose of heaven has been carried forward.
In studying Providence it is always well to remember that God is not
dependent on the harmonious co-operation of His creatures for the
accomplishment of His purpose. He can gain His ends either through our
hate or love, resistance or co-operation. When the Jews had crucified
Christ, they naturally thought they had cut short His career and cut off
His influence; for so it would appear by all human reasoning. Even the
disciples did not see how He could be the Messiah and Deliverer of Israel
when He allowed Himself to be crucified. The hope of Israel was buried
with the dead Christ. They had hoped that it had been He who should have
redeemed Israel; but this hope was then dead. But by His resurrection
they saw through the secret of Providence, and they saw that God was
faithful in devising a way of escape, and able to bring to pass His own
glorious purpose. So Peter voices their experience when he says,
"Blessed be the God and Father of our Lord Jesus Christ, which, according
to His abundant mercy, hath begotten us again unto a lively hope by the
resurrection of Jesus Christ from the dead." The Jews soon found out
they had made a mistake in crucifying Jesus; for the risen Christ was
mightier than the teaching Jesus. They had crushed a seed to the earth
which sprang forth in renewed beauty and grace; whose death was life and
whose loss was gain. In common parlance they had been outwitted. They
slew a man and He rose a God. They in wrath offered a sacrifice once and
for all, even for the very sin in which they were then indulging. They
unknowingly abolished death, and brought life and immortality to light.
The critical and unbelieving Sadducees, who denied another life than
this, gave aid in proving another and a better; for Christ risen
condemned their unbelief. The proud and ritualistic Pharisee, who loved
the temple and its gorgeous ceremony, destroyed one and made the other of
none avail, for in the planted death of Jesus they laid the foundation of
another and grander temple--one composed of living stones--and made the
temple service meaningless; for the anti-type had swallowed up the type;
the real, the ideal. In all this they had reasoned on a human plan,
which is not high enough to wholly overlook and explore the kingdom of
God. Paul, in 1 Cor. ii. 7, makes this matter plain: "But we speak the
wisdom of God in a mystery; even the hidden wisdom which God ordained
before the world unto our glory, which none of the princes of this world
knew; for had they known it, they would not have crucified the Lord of
glory." Jesus committed His life to the wave-tide of their rage, and was
floated to death and victory. On the man side there was purpose and
hate, and for this they were responsible; and on the Divine side we have
wisdom and love working out the salvation of a lost race.
Jesus came to His own and they did not receive Him. Who were His own?
We answer, the Jews; for He was of Judah. But if His own did not receive
Him, we ask, who did? The answer is, that Israel received Him. The
Israelites in the land at that time were the Tribe of Benjamin. They had
been providentially selected for this work nearly a thousand years
before. This one Tribe of Benjamin has a very peculiar history; and it
you will study it over, it will greatly serve to confirm your faith in
the Divine inspiration of the Bible and the unity and forethought of
Providence. The original theocracy of Israel consisted of Twelve Tribes.
This theocracy was divided under Rehoboam, Solomon's son and successor.
Ten Tribes seceded, and formed a kingdom, which is ever after called the
kingdom of Israel; their first king was Jeroboam. But it is very
singular to notice, that one of these Ten Tribes is lent to the kingdom
of Judah, and this one Tribe is Benjamin. In this was the Divine
provision for the time of Christ. We find in the first book of Kings,
eleventh chapter, that Solomon displeased the Lord by his wicked ways,
and the Lord said: "Forasmuch as this is done of thee, and thou hast not
kept My covenant and My statutes which I have commanded thee, I will
surely rend the kingdom from thee, and I will give it to thy servant
(Jeroboam was Solomon's servant at that time); notwithstanding in thy
days I will not do it, for David thy father's sake; but I will rend it
out of the hands of thy son. Howbeit I will not rend away all the
kingdom, but will give one Tribe to thy son, for David My servant's sake,
and for Jerusalem's sake, which I have chosen." All the kingdom
evidently meant the Ten Tribes. The same truth Ahijah, the Shilonite,
taught when he rent his new garment into twelve pieces, and gave to
Jeroboam ten. "And he said to Jeroboam, Take thee ten pieces; for thus
saith the Lord, the God of Israel: Behold, I will rend the kingdom out of
the hands of Solomon and will give Ten Tribes to thee." Then comes in
the reserve clause again: "But he shall have one Tribe for My servant
David's sake, and for Jerusalem's sake, the city which I have chosen out
of all the Tribes of Israel." And the reason for the reservation of this
Tribe is clearly expressed in verse 36: "And unto his son will I give one
Tribe, that David My servant may always have a light before Me in
Jerusalem." Now it is plain why this Tribe was an exception. The city
of Jerusalem, God says, He has chosen out of all the cities of Israel,
because to this city would the Messiah come. And beautifully agreeing
with the forethought is the fact that when the Tribes had their lots
assigned them in Palestine, the city of Jerusalem fell in the portion of
Benjamin.
The Tribe then were owners of the city, and they received Christ. The
disciples and first followers and converts were chiefly from this Tribe
of Benjamin. After this Tribe received Christ, then their work was done
in Jerusalem. So they were to separate from the kingdom of Judah, and
seek out their own brethren and unite with them. The time of their
separation had been foretold by the prophet, and pointed out by the
Saviour. The time of their departure would be coincident with the siege
and destruction of their beloved city. So cried Jeremiah down through
the centuries, "Oh, ye children of Benjamin, gather yourselves to flee
out of the midst of Jerusalem, and blow the trumpet in Tekoa, and set up
a sign of fire in Beth-haccerem, for evil appeareth out of the North and
great destruction "(Jer. vi. 1). If any of you are mindful to examine
history, you will find that war came, that the destruction was terrible,
and more, you will find that the Benjaminites escaped. These points
profane historians thoroughly confirm. Having fulfilled their
God-appointed mission with the kingdom of Judah and in Jerusalem, Heaven
gave them to be light-bearers to the whole world; first to specially find
their own brethren of the House of Israel, and carry them the Gospel, and
they would carry it unto all the earth. Thus the Saviour said, "Go not
in the way of the Gentiles, and into any city of the Samaritans enter ye
not. But go rather to the lost sheep of the House of Israel." Peter in
his epistle tells where these lost sheep were scattered. Agreeable to
the Saviour's command they went forth, and preached as they went, and so
carried the Gospel of Jesus with them. As a Tribe they finally settled
in Normandy, and gave to France her Protestantism, which, from that day
to this, Catholicism has not been able entirely to uproot, though it has
made several desperate attempts. They finally, however, as a Tribe,
under the Norman conquest, entered England and united with the other nine
Tribes. Their advent, and the way they came, is very graphically
symbolised in the unicorn on the royal arms of England. The unicorn is
looking Westward, and is attached to the crown by a chain--showing that
it came from the East.
With these facts in one's mind, read those difficult passages in Romans,
and all will be plain. Take, for instance, Romans xi. 17: "And if some
of the branches be broken off, and thou, being a wild olive tree, wert
grafted in among them, and with them partakest of the root and fatness of
the olive tree." Here it is manifest that we have three parties
mentioned. The branches broken off mean Judah and Levi, the wild olive
stands for the Gentiles, the people in among whom they were grafted, or
root of whose fatness they were partakers, mean the Israelites. The hope
of Jewish restoration is nicely set forth in verse 24: "For if thou wert
cut out of the olive tree, which is wild by nature, and wert grafted
contrary to nature into a good olive tree, how much more shall these,
which be the natural branches, be grafted into their own olive tree."
Again, the wild olive stands for the Gentiles, the good olive tree for
Israel, the branches broken off, but which may be grafted in again, for
the Jews. Thus to this theory of interpretation the whole Bible responds
easily and reasonably. With this kind of interpretation one need not
twist and distort the sacred Word in order to understand it. I trust the
day is near when men will expound the sacred Scriptures by the rules of
common sense.
The calamity that happened to the nine Tribes of Israel in been carried
captive has been turned into good by our heavenly Father--into good for
them and all the world. "Therefore the Lord removed Israel out of His
sight, as He had said by all His servants the prophets. So was Israel
carried away out of their own land to Assyria unto this day" (2 Kings
xvii. 23). Keeping back the Tribe of Benjamin is a marvel of goodness.
And with Paul we may exclaim: "Now if the fall of them be the riches of
the world, and the diminishing of them the riches of the Gentiles, how
much more their fulness." If Israel had been able to contribute so much
of Christianity to the world, and evolve in her imperfect state such an
equitable form of government, what will her contribution be when
gathered, restored, and once again put into a theocratic relation to God?
"For if the casting away of them be the reconciling of the world, what
shall the receiving of them be, but life from the dead?" This people who
have been scattered among the Gentiles God is collecting out from among
them for His own glorious purpose and work. Thus scattered they have
been a mystery--a mystery among the Gentiles. Paul to the Colossians
says: "To whom God would make known what is the riches of the glory of
this mystery among the Gentiles, which is Christ in you the hope of
glory."