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part of the design of the Creation. But as the actual design in the
Creation is concealed from man’s searching eye, so is also the
extent of the predetermination a mystery to him. To solve this
problem is beyond the intellectual powers of short-sighted mortals; it
is one of “the hidden things that belong to the Lord our God.”
One of the Psalmists (Asaph; Ps. lxxiii. 2 seq.) confesses that this
problem had greatly troubled him and endangered his faith. He says:
“As for me, my feet were almost gone; my steps had well nigh
slipped. For I was envious of the arrogant, when I saw the prosperity
of the wicked. For there are no bands in their death; but their
strength is firm. They are not in trouble as other men; neither are
they plagued like other men.… Therefore his people return hither:
and waters of a full cup are wrung out by them. And they say, How
doth God know? and is there knowledge [153]in the Most High?
Behold, these are the wicked, and being always at ease, they
increase in riches. Surely in vain have I cleansed my heart, and
washed my hands in innocency; for all the day long have I been
plagued, and chastened every morning. If I had said, I will speak
thus; behold, I had dealt treacherously with the generation of thy
children. When I think how I might know this, it is trouble in mine
eyes: until I come into the sanctuary of God; then shall I consider
their latter end.” The temporary success and seeming prosperity of
the wicked does not shake the firm belief of the singer in the justice
of God; his communion with God, his coming into the sanctuaries of
God, is a blessing which the soul of the pious yearns for, and in
comparison with which all the wealth and power of the wicked is but
a deceitful shadow.
The Book of Job illustrates the vanity of man’s attempts to lift the veil
that conceals the plan of God’s decrees. The reader is informed
beforehand why Job is afflicted with pains and troubles. But Job and
his friends have not been informed. Job desires to know what act of
his has brought upon him that terrible calamity, if it is to be endured
as a punishment; he protests his innocence, and criticises the justice
of the Almighty. The three friends declare with certainty that Job’s
sufferings are a punishment for sins committed, and are angry that
Job does not accept their view.
God appears, rebukes Job for his presumption, but declares that the
view expressed by his friends, insinuating sinful conduct to Job, was
wrong, and that Job, [154]who contended that he did not know the
cause of the suffering, spoke more rightly than his friends. For Job
had not been afflicted because of his sins, and this was shown to the
friends of Job by the compensation which God gave Job for all that
he had lost and suffered.
“For evil-doers shall be cut off: but those that wait upon the Lord,
they shall inherit the land” (xxxvii. 9).
“For the Lord loveth judgment, and forsaketh not his saints; they are
preserved for ever: but the seed of the wicked shall be cut off” (Ibid.
28).
“Mark the perfect man; and behold the upright: for the latter end of
that man is peace. As for transgressors, they shall be destroyed
together; the latter end of the wicked shall be cut off” (Ibid. 37, 38).
In these and similar passages the pious and enthusiastic singer has
in his mind something more durable and permanent than this short
life, or otherwise the conflict between his hopes and the reality would
have shaken his faith.
The distinction given to Israel and to his land will again appear in all
its glory. Israel is punished, deprived of independence, even
despised and ill-treated at times; but with all this he is loved by God,
and not rejected by Him for ever. Isaiah prophesies as follows:
“Remember these things, O Jacob and Israel, for thou art my
servant: I have formed thee; thou art my servant; O Israel, thou shalt
not be forgotten of me” (Isa. xliv. 21). “For the mountains shall
depart, and the hills be removed; but my kindness shall not depart
from thee, neither shall my covenant of peace be removed, saith the
Lord that hath mercy on thee” (Ibid. liv. 10). Comp. lix. 20, 21; lx. 19–
21; lxvi. 22; Jer. xxxiii. 25, 26; Hos. ii. 21, 22.
The hopes with which our religion inspires us can never lead us to
intrigues, political combinations, insurrection, or warfare for the
purpose of regaining Palestine and appointing a Jewish
Government. On the contrary, our religion teaches us to seek the
welfare of those nations in whose midst we live, and to
conscientiously [162]take part in the work for their national progress
and prosperity, whilst patiently waiting for the miraculous fulfilment of
the prophecies. Even if a band of adventurers were to succeed in
reconquering Palestine for the Jews by means of arms, or
reacquiring the Holy Land by purchasing it from the present owners,
we should not see in such an event the consummation of our hopes.
When will this take place? We do not know, and [163]are content to
bear in mind that the time of our redemption is one of the “hidden
things which are the Lord our God’s;” “If it tarries,” says Habakkuk,
“wait for it, for it will surely come, and not later than the time fixed” (ii.
3). Certain numbers of days and weeks are mentioned in Daniel, 16
but it is not stated how these are to be counted; to which period they
are intended to apply; whether to the time of the restoration under
Zerubbabel, to the period of the Maccabees, to the destruction of the
second Temple, or to the future and final redemption. It is also
possible that these numbers have some symbolic signification. In
reference to these mysterious numbers Daniel says (xii. 8–10): “And
I heard, but I understood not; then said I, O my lord, what shall be
the issue of these things? And he said, Go thy way, Daniel; for the
words are shut up and sealed till the time of the end. Many shall
purify themselves and make themselves white, and be refined; but
the wicked shall do wickedly, and none of the wicked shall
understand; but they that be wise shall understand.” These words of
Daniel are a warning to all those who are inclined to compute by
means of the numbers given in Daniel the exact year of Messiah.
Many have disregarded the warning and have fallen into gross error.
It is the duty of the pious Israelite to have faith in God’s wisdom,
goodness, and power: “The righteous shall live in his faith” (Hab. ii.
4).
NOTES.
On page 19 sqq.