It is thought strange that any Christians should agree with Jews in their views of Old Testament prophecies, and look for a rebuilt temple, a re-established priesthood, restored sacrifices, and an Israelitish supremacy. But Dr. Brown misstates both Scripture and ecclesiastical history in his zeal against such convictions.
What our risen Lord corrected (Acts 1) was not the expectation of the restoration of the kingdom to Israel, but the expectation of it “at this time.” Rather does He confirm the apostles in it, while intimating that it was not theirs to know times and seasons which the Father put in His own power. That element was not expelled from their minds wholly or in part, but shown to be reserved in the Father's hands. Another work was about to proceed, not Israelitish supremacy yet, but a witness to the dead and risen Jesus in the power of the spirit both in Jerusalem and in all Judea, and in Samaria, and unto the uttermost part of the earth. Their error was not so much in the thing itself as in the time, just as on the last journey He added a parable because He was near Jerusalem, and they thought the king would immediately appear. The parable, then, like the answer before the ascension, corrects their haste, but maintains instead of combating their expectancy of the kingdom. “He said, therefore, A certain nobleman went into a fin. country to receive for himself a kingdom and to return.” Then we have the immediate work, not the kingdom received, and his return; but the servants entrusted with the money began then to trade with it meanwhile till he came. And lastly he comes back, having received the kingdom. They were only premature, not wholly wrong, and the Lord did not set aside, but only postponed the expectation derived from the prophets, which He never denied, though He did 'reveal what would intervene between His glory on high and His return. The popular view of Christendom, as usual, is ignorance, even of the New Testament, which it employs to set aside the hopes of the Old Testament. Again, it is quite incorrect that any question of restoring the kingdom to Israel agitated the saints in Galatia or at Colosse. It was a wholly contrary principle, and decidedly akin to the ordinary view of Christendom, viz., bringing Christians now under the law or Jewish ordinances. To hold fast Jewish expectations for Israel to be restored at Christ's second advent is a main means of preserving Christianity distinct and uncontaminated by Judaism; and thus the apostle ever fought against those who would Judaize now. The heresies of Cerinthus or others who grossly Judaized in early days were the result of carrying out these errors to the full. None of them held Christianity pure and simple for the church now, the restored kingdom for Israel by and by, but jumbled all together to the degradation of our own position and hopes, and the defrauding of Israel; and Christendom, in general, is fallen into the same error ill principle, though less offensively in form, and with better views (thank God) of Christ and His work. Even the orthodox pre-millenialists of the second and third centuries missed heavenly truth, as they failed to see the future restoration of Israel to their land, and the promises then to be accomplished in them nationally. The overwhelming majority of Christians (or at least of professing Christians) rejects not only premillennialism but the restoration of Israel to their land, as to which Dr. B., strange to say, agrees with us against the mass alike of ancients and moderns.
There is no ground to expect new revelations, but the fulfillment of old prophecies is another matter. According to these predictions, the world to come will be blessed under Messiah and the new covenant. Christians will then be on high, and the gospel, as it is or ought to be now preached, will have done its work here below. Where lies the difficulty? It is hard to see. That all nations shall flow to the religious center of the millennial age, the mountain of Jehovah's house in Jerusalem, that the Canaanites shall no more be in His house, that no uncircumcised stranger shall enter into His sanctuary, are all true and consistent. So in Mal. 1:11,11For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts. (Malachi 1:11) Jehovah's name shall be great among the Gentiles, &c. If they contradict each other, to take them figuratively would not really reconcile them; but there is no discrepancy whatever. Objections of this sort are hardly better than cavil, which, even if we could not solve them at all, cannot and ought not to bring to naught the overwhelming force of the positive evidence.