It will be seen, from this table, that there were various steps in the restoration of the two tribes from captivity, and different returns of the Jews from Babylon (Ezra i.—vii.), under Zerubbabel (Ezra ii. 1), and under Ezra (vii. 7; viii.); and some of the ten tribes returned at those times. Samaria was chiefly peopled by foreigners (2 Kings xvii. 23, 24); yet it is probable that many Israelites did gradually return afterwards (1 Chron. ix. 3), and were spread over Galilee, as well as Judea, in the time of our Lord; among the Samaritans themselves were not improbably intermingled remnants of the ten tribes; so that Samaria gradually acquired some knowledge of divine truth.

From these facts, many have thought that this partial return was the whole literal fulfilment of the glowing promises of the Old Testament that is to be expected, and have adopted as a principle of interpretation, that the LANGUAGE OF THE SCRIPTURES is hyperbolical, or FULL OF strong and lively figures and EASTERN IMAGERY, SO AS, WITHOUT GREAT CAUTION, to mislead us, and to MAKE US OVERLOOK THE ACTUAL FULFILMENT.

The return of Judah and Benjamin was indeed a fulfilment of some explicit prophecies, respecting those two tribes and the parts of the other tribes carried captive to Babylon. It was also a most merciful preservation of a remnant for great ends; that the church of God might never fail; that the promise of the Messiah, to descend from Judah and from David, might be fulfilled, and its fulfilment be distinctly discerned, and that the primitive church might arise in Judea, and go forth to bless the Gentiles.

But when we compare the general predictions of restoration with the supposed fulfilment, we find it impossible, even with the admission of figurative languge, to harmonize them.

The promise of the return of the Jews, (Isa. xliv.xlvi.) after the 70 years captivity (Jer. xxix. 1—10), was specifically given to those whom Nebuchadnezzar carried captive from Jerusalem. It was exactly and literally fulfilled. Dan. ix. 2. 2 Chron. xxxvi. 20— 23. But their state, on their return, was so humbled and afflicted, or so struggling in severe conflicts, as almost to preclude mistakes, as to there being no literal fulfilment of the larger promises. So far from the glory being greater than before, many things were wanting. After Malachi, the gift of prophecy was withdrawn. There were no Urim or Thummim, no Shechinah, no lengthened independence, and none of the family of David on the throne. So far from being all righteous, though there was a remnant that feared God, the general state of the restored Jews was corrupt and self-righteous, as we learn from Malachi. Nehemiah explicitly says, Behold we are servants this day: the kings whom thou hast set over us have dominion over our bodies. Neh. ix. 36, 37. They were subject first to the Persians, then to the Grecians, and then to the Romans. (See Ezra, Nehemiah, 1 Maccabees, and John xix. 15.) Though when in subjection they had seasons of tranquillity and favour; and in the times of the Maccabees prodigies of valour were wrought, and extraordinary faithfulness was manifested, and considerable independence was attained, yet it is abundantly clear that there was nothing that realized that righteousness, and peace, and national pre-eminence and glory which have been predicted: a little reviving in bondage (Ezra ix. 8, 9), was not the promised glory. When the Lord shall build up, Zion he shall appear in his glory. Psalm cii. 16. And this was not fulfilled at their return. The glory of the latter house has yet to be revealed. (Compare Haggai ii. 6-9; and Heb. xii. 26.) There has been no time in their history since the prophecies were given (making full allowance for figurative lan

guage) really corresponding to the plain and explicit predictions of universal righteousness and blessedness given in the Old Testament.

Indeed the whole time that the Jews have possessed the land from their entrance into it, to the final captivity by Nebuchadnezzar, was, according to the ordinary chronology, 867 years; and if Mr. Clinton's number of the interval of the Judges be adopted, 1000 years. About 600 more years will take in the period from the restoration from Babylon to the Roman captivity. View this in connection with the promises of the continued, peaceful, uninterrupted, and everlasting possession foretold in the prophecies, and see the force of the prayer God himself puts into the lips of his people: Return, for thy servant's sake, the tribes of thine inheritance. The people of thy holiness have possessed it but a little while. Our adversaries have trodden down thy sanctuary. Isaiah Ixiii. 17, 18.

It is true that it is asserted (Josh. xxi. 43), the Lord gave unto Israel all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein; and the Lord gave them rest round about, according to all that he sware unto their fathers; there failed not aught of any good thing which the Lord had spoken unto the house of Israel, all came to pass. Large as these words are, it is clear that several parts of the promises to Abraham, Isaac, and Jacob were not then fulfilled. The promise, for instance, in thy seed shall all the nations of the earth be blessed, remained then unfulfilled; and in the very next book of Judges we have details of conflicts with unsubdued inhabitants of the land. But the triumphant and undisputed possession of the land at that time, was indeed literally and exactly fulfilled.

A similar mode of expression, There hath not failed one word of all his good promise which he promised by the hand of Moses his servant, occurs 1 Kings viii. 56, on Solomon's dedication of the temple. This was

another step onwards towards the complete accomplishment of God's purposes of love to Israel.

Thus God's promises of grace have a growing accomplishment, and are said to be fulfilled at each stage of their accomplishment, which in reality becomes an earnest and pledge of their final completion.

It is admitted then that the two tribes were restored for above 500 years, but the evidence wholly fails as to the full restoration of Israel. Josephus says explicitly, "There are but two tribes in Asia and Europe subject to the Romans, while the ten tribes are beyond the Euphrates till now, and are an immense multitude not to be estimated by numbers." The scriptures and history are silent as to any actual return of the whole of the ten tribes carried into captivity by the Assyrians. Ezra specifically mentions the return of Judah and Benjamin. Ezra i. 5; iv. 1. Though some of Israel (1 Chron. ix. 3. Ezra vi. 16– 21. Luke ii. 36) were the companions of Judah, yet Joseph and the stock of Ephraim his companions, according to the discriminating language of Ezekiel (xxxvii. 16), did not return then to possess their land and remain yet to return.

It is true that the name of Israel, as being the patriarchal and covenant name of the whole nation, was continued and applied to those who did return, (Ezra ii. 2; viii. 35.) as we see frequently afterwards; (Mal. i. 1. Acts xxvi. 7. Romans ix.-xi. James i. 1.)* and so a pledge was given of God's continued interest in the whole; for on this very point we are told the gifts and calling of God are without repentance. Yet when the prophets enter minutely

* The expression in James i. 1, ev τn diaσtopa seems to shew us that the Holy Spirit even then when parts of the two tribes had returned from Babylon, still viewed large parts of the twelve tribes as not gathered but in a state of dispersion and scattering; the return from Babylon being but a little reviving in their bondage. Ezra ix. 8. Thus Ezek. xxx. 29 was not then fulfilled.

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