I join Brother Boll in thanking the Gospel Advocate for opening its columns to an investigation of these questions over which much disturbance and confusion exist to-day in the church of our Lord. This discussion is begun with prayer that the greatest possible good may be accomplished, and that it may be the means of coming to a better understanding of questions which have disturbed the peace and harmony of the body of Christ. We ask the reader to follow the investigation patiently and prayerfully to its conclusion.

      Brethren should study and investigate any question revealed in the word of God for their own mutual benefit and for the public welfare without impugning each other's motives or breaking the fellowship between the Lord's servants. These discussions shall be fraternal; no harsh or unkind words shall be written. It is not the desire nor the purpose of the participants in these discussions to discuss personalities or the mistakes of any one; only the issues as set forth in the propositions shall claim our attention. Brother Boll and I are brethren in the Lord and hold each other in very high esteem, "in honor preferring one another." We both know how brethren should treat each other in a prayerful study of God's word, and the reader need not fear that the discussion will be marred by any harsh or unpleasant epithets. We are determined to continue and conclude the discussion with the same kindly feeling for each other that we have in the beginning of it. We trust that our readers may cultivate for all of God's people the same feeling, "giving diligence to keep the unity of the Spirit in the bond of peace."

      While the discussion will be kind and fraternal, yet the issues of each proposition will be discussed frankly, and fallacies in reasoning will be analyzed and pointed out, "private interpretations" of prophecies will be exposed. [21] Truth demands this. Kindly feelings for each other shall not keep either of us from pressing the issue and keeping it clearly before the reader. The duty of the negative is to follow the affirmative; to examine the proofs submitted by the affirmative; to point out fallacies and offer rebuttal arguments on the negative side of the proposition. We shall try to be faithful to this task. The issue must be kept clear and definite before the public, that no evasion, conscious or otherwise, may lead the mind of the reader astray; the issue must not be obscured by specious interpretations of prophecies. The discussion will result in the greatest good if both of us stick to the question and discuss only the issues involved in the proposition.

      Some rules or canon of Bible study should be reviewed here. First, no "private interpretations" are worth anything in this discussion. Peter said: "Knowing this first, that no prophecy of scripture is of private interpretation." (2 Pet. 1:20.) Second, an important rule for the correct understanding of God's word is this--namely, the Scripture must be its own interpreter. This rule requires that when there is a question concerning the meaning of any Scripture, that the true sense must be searched out and ascertained from other Scriptures that speak more clearly on that point. All Bible scholars recognize two classes of Scriptures--plain and simple Scriptures, and obscure or difficult Scriptures. The obscure and difficult Scriptures must be interpreted by the plain and simple Scriptures. Third, that in the interpretation of Scriptures we are to restrict ourselves to what is expressly revealed or declared in the Bible. If these rules are observed, it will help us to arrive at the truth. Divine truth is so important that we cannot afford to ignore the rules which will lead us into a fuller knowledge of God.

      Brother Boll has satisfactorily defined the terms of his proposition and has stated very accurately much of the common ground that we both occupy. There is so much in common with us that we both can live faithful to God, [22] enjoy Christian fellowship, die and go home to heaven, whether we ever agree on all the issues which are involved in our proposition. Brother Boll has very specifically and clearly conceded that "the differences between us . . . do not affect any outward act of religious practice, any act of obedience in work or worship." That is, we can do all the work the Lord requires of us without knowing or believing the present proposition. He concedes that we can worship God acceptably without believing his proposition--that is, his proposition does not involve faith on the part of any child of God in his acceptable obedience to the will of the Lord. I do not quite agree with him in regard to all the propositions which we are to discuss; however, I am glad for him to say that these differences "do not refer directly to the present, but have reference to the things that are to come." Since, according to Brother Boll, his issue "does not refer directly to the present," and since it "does not affect our work and worship," then we should not let them disturb the present. Where do such questions belong? Let us seek to keep them where they belong and not disturb the present with them.

      Brother Boll, in discussing and defining his proposition, interprets it in the following terse way: The proposition simply means, by his interpretation, that at some future time, it may be very soon, the Jews as a nation will be converted to Christ and then "as a righteous nation" will be restored to Palestine. He claims that the Scriptures teach that the Jews will be nationally converted to Christ and then nationally restored to the land of their fathers. Now, if the Scriptures so teach, we ought to be able to find a Scripture that states specifically and definitely that the Jews as a nation are to be converted to Christ and then "as a righteous nation" are to be restored to Palestine. We ought to find a plain and simple passage of Scripture which so teaches; we are not to find [23] an obscure Scripture and give to that obscure Scripture a "private interpretation" to support this proposition.

      It will be noticed that Brother Boll's interpretation of his proposition easily breaks into two parts: the first part, the Jews as a nation are to be converted to Christ; the second part, the Jews, after conversion, "as a righteous nation," are to be restored to Palestine. I do not believe that our brother can prove either part of his proposition. I do not believe that the Scriptures teach either part of his proposition. He has a twofold burden to bear, and either part is greater than he can bear. His first burden is to find the Scripture which teaches that the Jews as a nation will be converted to Christ; his second burden is to find the Scripture which teaches that the Jews "as a righteous nation" are to be brought back to Palestine. Now, I confess that I know of no plain, simple passage of Scripture which teaches that the Jews as a nation are to be converted to Christ and then "as a righteous nation" are to be restored to the land of their fathers. Since no plain and simple Scripture can be found which so teaches, the best that can be done will be to take some obscure Scriptures and give them an interpretation which supports the proposition. The strongest proof text that may be employed falls in the class of the obscure Scriptures, if, indeed, any text at all can be found.

      When it is claimed that the Jews as a nation will be converted to Christ, it is proper to ask, By what means will they be converted? Will they be converted by the gospel of Christ? I know of no other means for conversion than the gospel. I know that no other gospel can be preached without bringing condemnation on the angel or person who preaches another gospel. (See Gal. 1:8, 9.) The gospel dispensation does not in conversion deal with nations, but with individuals. There was a time during the patriarchal age when God dealt with people by families; then, under the Mosaic dispensation, he dealt with nations; but now he deals with people in conversion [24] individually. "Of a truth I perceive that God is no respecter of persons: but in every nation be that feareth him, and worketh righteousness, is acceptable to him." (Acts 10:34, 35.) If the Jews are ever converted to Christ, this must be done by the gospel, and that individually. I know of no Scripture which teaches that the Jews as a nation are to be converted to Christ by the gospel. Will the affirmative please quote the Scripture which teaches that the Jews as a nation will be converted? There is no more promise that the Jews as a nation will be converted by the gospel than there is that the Gentiles as a nation will be converted to Christ. Neither the Jewish nation nor the Gentile nations are to be converted nationally to Christ. If the affirmative should succeed in proving the latter part of his proposition, he will utterly fail in proving the first part of his proposition.

      True, the Jews are now scattered; there is no civilized nation but that has its Jews. I accept the beautiful description that Brother Boll gives of the present condition of the Jews. They are a distinct people wherever they dwell. They are a monumental race; they have been preserved through all of the vicissitudes of time. It is one thing to prove that the Jews have been preserved and quite another thing to prove that they have been preserved in order to be nationally converted and restored to Palestine. The proposition calls for support that they have been preserved in order that God may convert them nationally and restore them to Palestine.

      Another difficulty arises. Since the Jews are scattered in all nations and since Brother Boll claims they are to be converted nationally, may we ask, Will they be converted in their scattered condition, or will they be gathered into some place and then converted to Christ? If they are to be converted nationally, will they not have to be gathered into some place before their conversion? May we inquire, What place is to be the rendezvous of the Jews? If they [25] are to be converted before they are brought together, then they are not converted nationally; they are converted individually. It is easy to understand that the Jews may be converted individually and then brought together, but it is difficult to understand how they may be converted nationally while in their scattered condition. Let the affirmative tell us whether the Jews will be gathered together before their conversion or whether they will be converted in their present condition, scattered among the nations. Let the affirmative produce the Scripture which teaches the answer to the question.

      I believe that God will keep all of his promises to the Jews or to any one else. Some promises are conditional, and the conditions must be met before any one may hope for the blessings of the promise. But the question must be pressed--namely, Has Jehovah promised to convert the Jews nationally and then take them "as a righteous nation" to Palestine? I believe all the Scriptures which Brother Boll quotes in his article, but I do not believe that he has correctly applied them. We now notice these Scriptures, and for convenience they are listed according to the order of the books in the Bible.

      Lev. 26:40-45. This Scripture was fulfilled in the Babylonian captivity of the Jews. (See 2 Chron. 36:21; also, Jer. 25:9, 12; 26:7, 8; 29:12.) These Scriptures show that the prophecy of Leviticus applied to the Babylonian captivity and the Jews' return from it.

      Deut. 30:3-10. This prophecy was fulfilled in the return from Babylonian captivity. Nehemiah, who led a company out of captivity, quotes this prophecy from Deuteronomy and applies it to the Babylonian captivity. Unfortunately for Brother Boll, we have an inspired writer making the application and pointing to its fulfillment.

      2 Sam. 7:10 and Amos 9:15. These Scriptures do not sustain the proposition of the affirmative. Not one word is said in these Scriptures about the Jews as a nation [26] being converted to Christ and "as a righteous nation" being restored to Palestine.

      Ezra 1:5; 2:64, 65 tell of the return from Babylonian captivity, but not one word is said about the conversion of the Jews, and their return after their conversion to Palestine.

      Ps. 78. This psalm recites God's guidance of his people in spite of their unfaithfulness, but nothing is said that sustains the affirmative side of the proposition as interpreted by Brother Boll.

      Ps. 121:4 proclaims Jehovah's ever watchfulness over his people, but not a word is said about the Jews' being converted as a nation and then restored to Palestine.

      Isa. 1:24-27; 4:1-6; 11:1-12; 14:1; 55:5; and chapter 60. All these prophecies are quoted by Brother Boll. Isaiah is called the "Messianic prophet." He prophesied in Judah about the time the kingdom of Israel was destroyed. None of these prophecies sustain the affirmative side of this proposition. Again, unfortunately for the affirmative, Paul quotes one of these Scriptures as fulfilled in Christ and not fulfilled in the conversion of the Jews as a nation. (See Rom. 15:12.)

      Jer. 16:14, 15; 30:3, 11; 31:10, 35-37. Jeremiah prophesied at the close of the kingdom of Judah, just before it was carried into Babylonian captivity. He encouraged the Jews to go into Babylon and promised them that they should be brought out again and restored to their former home. These Scriptures were fulfilled in their being brought out of Babylonian captivity and restored to the land of their fathers. Not one word is said about the Jews as a nation being converted and then restored to Palestine. Jer. 32:42 states that God's word cannot fail; that God will bring all the good to pass upon the Jews who are faithful as sure as he brought the evil upon them for their disobedience. God's word cannot fail. The Jew can be blessed in Christ now and receive all the good that has been promised to him. [27]

      Ezek. 20; 36:26-28; and chapter 37. Ezekiel prophesied while the Jews were in Babylon. He kept their faith alive and their hope bright that God would bring them out of Babylonian captivity. Chapter 20 recites the history of the race. This was done to keep them encouraged. He points out the blessings which they shall receive after their return from Babylon and the ultimate blessing to come to them and all others through Christianity. No reference is made to the Jews' being converted as a nation and restored to Palestine.

      Joel 3:17. He prophesied before the kingdom of Judah was carried into Babylonian captivity and speaks of the cleansing of Jerusalem. No reference is made to the conversion of the Jew and his restoration to Palestine.

      Zech. 12:10. This has reference to the crucifixion of Christ. It is quoted in John 19:37 as fulfilled in Christ and has no reference to the conversion of the Jew and his restoration to Palestine.

      Mal. 1:2; 3:6. This Scripture has no reference to the proposition, as may be seen by reading its context.

      Matt. 23:38, 39; Luke 21:24; John 12:37, 38; 16:13. These Scriptures say not one word about the Jews' being converted to Christ and then being restored to Palestine. Luke records Christ's foretelling the destruction of Jerusalem and mentions "the times of the Gentiles." It matters not just here what is meant by the expression, "until the times of the Gentiles be fulfilled," we know that it says nothing about the Jews' being converted and then restored to Palestine.

      Rom. 10:21; 11:11-15, 17, 32. Whatever interpretation may be given to Paul's language in Romans, we know that no statement is definitely made that the Jews as a nation will be converted to Christ and then restored to the land of their fathers.

      All of the proof texts used by Brother Boll have been examined, and not one of them states clearly and, definitely that the Jews are to be nationally converted to Christ and [28] then restored to Palestine. These Scriptures, when applied by the rules of interpretation, are found to be, at least in part, fulfilled in the restoration of the Jews from Babylonian captivity. May we insist that the laws of interpretation be obeyed in our investigation of this question; may we insist further that no "private interpretation" be given to these Scriptures.

      Brother Boll's summary of his first article is put under five heads. A close examination reveals the fact that he has not sustained them. He claims that he has proved "that the nation of Israel, scattered by God's hand, shall by his hand be recovered and regathered and restored to their own land." We have shown that the Scriptures which he gave to sustain this point have been fulfilled in the Jews' being gathered from Babylonian captivity and brought back into their own land. He claims further that he has proved "that they shall accept their Messiah, be converted and saved." No Scripture has been given which says that the Jews as a nation will accept Christ and be converted and saved as a nation. He has failed in sustaining this point. Again, he claims as his third point, "that all the blessings and promises shall come unto that people just as surely and as literally as their predicted punishments have come to them." It is conceded by the negative that God will keep his promises to do good as surely as he will keep his promise to do evil to a people; but the question for Brother Boll to prove is, Has God anywhere promised that the Jews as a nation will be converted to Christ and then "as a righteous nation" restored to the land of their fathers? He has not met this point. He further claims that be has proved "that once so restored, they shall never again fall away or be removed from their land." This point has not been proved; and if it could be proved, it would mean that literal, fleshly Israel would forever and ever dwell in the land of Palestine. It means that if such should be the case with the Jews, that 2 Pet. 3:12, 13 could not be fulfilled. [29] The last point which he claims he has proved is "that their national conversion and restoration will be a blessing to all the world." We have shown that the gospel converts individuals and not nations; hence, if the Jews are to be converted nationally, then it must be done with some other power than the gospel.

      If the Jews are converted, then their nationality will have been destroyed. Paul tells us in Eph. 2:14-17 that the "middle wall of partition" has been abolished, or broken down, which means that that which made the Jews a distinct nationality has been removed in Christ. So, if the Jew should be converted, he is then a Christian with his Jewish nationality destroyed.

      Again, if the Jews are converted to Christ, they become Christian; they are in Christ. And if they are in Christ, "there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is all, and in all." (Col. 3:11.) Again, we see that when the Jews are converted they become as other Christians and lose their distinctive features as a nationality.

      When the Jews become Christians, why should they be gathered in Palestine? There is no more reason for the converted Jew of to-day or to-morrow being restored to Palestine than there was for the Jews converted in the early days of Christianity being brought back to Palestine. Why should the converted Jew be restored to Palestine? What good can he do in Palestine?

      In John 4:21-24, Jesus teaches the woman at the well that the time would come when Jerusalem would not be the center of worship. He says: "Woman, believe me, the hour cometh, when neither in this mountain, nor in Jerusalem, shall ye worship the father." Clearly and definitely the Savior here points to the time when [30] Jerusalem should be no longer necessary to the successful worship of God; he points to a time when mere locality should form no element in the true religion. Under the Christian dispensation one place is as good as another to worship God. Jerusalem or Palestine has no advantage over any other place. America has equal advantages with Judea. When Jews become Christians, then they will appreciate the fact that locality is not an essential element in Christian worship. The converted Jew will lose his desire for Jerusalem as a place of worship.

      If the converted Jew should be restored as a nation to Palestine, what advantage will be have? What kind of government will the Jew adopt in Palestine? Will the converted Jew try to revive the old Jewish theocracy? As Christians, they cannot go back to the law of Moses; they cannot revive the priesthood of Aaron; they cannot rebuild the temple and restore animal sacrifice in worship without rejecting Christ as a sacrifice. What will Judea be to Jews without their ancient priesthood, their ancient temple and its imposing ceremonies? Every memory which now endears them to the promised land and to Jerusalem will have been destroyed by the gospel of the Lord Jesus Christ. Should the Jews as Christians return to Palestine, they will have become a new people, under entirely new laws and in a new institution which destroys the old law and old sacrifices and old institutions. No Scripture can be found which sustains such a position as converting the Jew to Christ and restoring him to the land of his fathers. [31]

[UP 21-31]