The next half dozen of the Bishop's paradoxes need not detain us long, though like their predecessors they have often done duty for many who since his day to our own have opposed the premillennial advent of Christ.
Of these the first (or seventh in the entire series) is his objection to the restoration of Israel, i.e., of the ten lost tribes. Rom. 2:28, 29; 9:8, he cites as the apostle's interpretation, delivering us all from slavery to syllables. Jerusalem is built up, said the witty prelate, not in the soil of Jebus, but in the hearts of believers. The answer is simple, clear, and sure. Impossible that the inspired apostle could contradict himself. The Bishop cites Rom. 2 and 9. in opposition to Rom. 11:25, 26; which last beyond legitimate dispute declares that “all Israel shall be saved, after the fullness (or complement) of the Gentiles (now being called by the gospel) is come in.” To overlook the marked distinction, to identify the Gentiles now with all Israel then, is to ignore scripture, and contradict the same apostle. Rom. 2 simply insists on the worthlessness of bare name and form, and the value of reality: true now, as well as in that day. Mere fleshly descent from Israel is unavailing. Therefore are unbelievers of Israel rejected now, as by-and -by they shall perish judicially when the Deliverer turns away ungodliness from Jacob.
His eighth paradox is that the saints when glorified should, as he calls it, meddle with earthly affairs. 1 Cor. 6: 2, 3, anticipates and rebukes this unbelief. “Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life”? Our Lord had already taught so in Matt. 19:28; and so we read in Rev. 2:26, 27 (to say nothing of Rev. 20:4-6, however mutually consistent and confirmatory); as Dan. 7:18, 27, and Zech. 14 had taught or implied long before. “Meddling” is an unsaintly thought and word; but when a saint slips into unbelief, irreverence follows. It will be a worthy exercise of love and glory which we shall share, and the Bishop too, with Christ the Lord.
His ninth is the living saints mortal and yet sinless. But why should it seem incredible that grace is thus to keep the living saints in a day conditioned by Satan bound, the Spirit poured out on all flesh, and the Lord Jesus reigning in power and glory? Instead of doubts, cavils, or fancies, it were better to weigh such scriptures as Isa. 60, 61, 62, and especially 65. where one at a hundred years is but an infant of days, and only dies then under an inflicted curse. This is not heaven surely, but the earth under the Lord's reign as never yet it has been. It is amazing that any believer should fall short of so blessed an outlook. Let the reader compare Isa. 11:12, 13; 14:1; 19:24, 25; 27:12, 13; Jer. 17; 18 30:3-9; 31:1-9, 31-40; 33:14-26. For Ezekiel chaps. 35., 36. may suffice. The Minor Prophets are plain enough.
The tenth is the fullness of temporal blessing for the thousand years of Christ's reign. Here again it is the unbelief of the plain testimony rendered by the prophets as a whole, on the assumption that we are the people, and that God has no different scheme than the gospel, unless it be its eternal results in heavenly glory. What can be a more overwhelming refutation than the apostle Peter's discourse in Acts 3:19-21? It is the more impressive as so soon following the Pentecostal gift of the Spirit to us who wait for Christ and heavenly glory. But he presents also Christ sent from heaven on Israel's repentance to bring in the fullness of blessing on earth according to prophecy; which no Christian ought to deny or despise. Christ is the center of all blessing.
His eleventh is that after all this reign men should be suffered to grow up and defy their governors. Such is the solemn issue of human weakness and of Satan's deceitful power for all not born of God, even after seeing glory for a thousand years (Rev. 20:7-9). It is a lesson lost for all who explain away these words. Unbelief in Christ's millennial kingdom leaves a gap irreparable, and in various respects of great moment for God's glory, no matter how orthodox we be otherwise.
The twelfth is the paradox of judgment then, especially when the angel before this swore that “time” should be no more. Zeal to censure here betrays gross ignorance; for Rev. 10:6, means not the end of time, but “no more delay or lapse of time.” The mystery of God was to be finished when the seventh trumpet should sound and usher in judgment on both quick and dead. This leaves ample room for the thousand years' reign and more. The worthy Bishop did not understand the passage. There is no paradox.
His last is a supposed determination of a double hell and its place. We only know what God reveals of hell any more than of heaven. But it is undeniable, that, as in the Gospels Hades and Gehenna are not confounded, so in Revelation “the pit” or “abyss” is distinguished from “the lake of fire,” which is final, and out of which none emerges. It is therefore seen contrasted with the new heaven and the new earth, the solemn background of the everlasting state (Rev. 21:1-8) which admits of no more change.