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JUDAH’S SCEPTRE 
 
 AND 
 
 JOSEPH’S BIRTHRIGHT 
 
 An analysis of the prophecies of Scripture in 
 regard to the Royal Family of Judah 
 and the many nations of Israel 
 
 BY 
 
 REV. J. H. ALLEN 
 
 THE LIBRARY OF THE 
 FEB 4 1933 
 
 fourth edition UNIVERSITY OF ILLINCi 
 
 A. A. BEAUCHAMP 
 
 PUBLISHER 
 BOSTON, MASS. 
 
s 
 
 
 Entered according to Act of Congress in the year 1902 
 
 BY J. H. ALLEN 
 
 In the office of the Librarian of Congress, at Washington, D. C. 
 
 Copyright 1917 
 BY A. A. BEAUCHAMP 
 
 
PREFACE. 
 
 Gift 
 
 Mrs. F. W. Kelsey 
 
 Because of our connection with a certain school of 
 Christian thought, we once held the erroneous opin¬ 
 ion that most of the prophecies of the Old Testament 
 were fulfilled, and that its present use was simply to 
 feed the faith of devout men. Also, that any nourish¬ 
 ment for faith which could be drawn from that source 
 was not wholesome food for the soul, unless we were 
 in possession of such an exalted type of spirituality 
 that we would be able to rise above the somewhat 
 prosy details of its histories, and find our soul-food in a 
 surely accompanying spiritual influence, which, in its 
 action upon us, was superior to the mere literalness of 
 the subject matter. 
 
 We were also led to suppose that the unfulfilled 
 prophecies of “Moses and the prophets 99 were of no spe¬ 
 cial moment to Christianity, because the great moment¬ 
 ous question, the coming of a Saviour, was settled for¬ 
 ever. Consequently, when, perchance, we found some 
 prophetic utterance therein, which we were forced to 
 admit had not become a historic verity, and since this 
 was the dispensation of the Spirit, we felt at liberty to 
 give the reins to our somewhat vivid imagination, and 
 let it run unchecked through the verdant and fruitful 
 fields of speculation in search of some rare and deeply- 
 spiritual truth which we might lay against that seeming 
 rhetorical figure of Holy Writ. 
 
 5 
 
 827493 
 
Preface 
 
 But this roaming through those alluring fields always 
 resulted in failure, for when those fanciful and ran¬ 
 dom conjectures, no matter how lofty, were brought 
 before our quickened conscience, they were soon con¬ 
 demned, because that judge who sits at the bar of our 
 spiritual integrity not only revealed their insincerity, 
 but also convinced us that they did not contain the real 
 import, thought and purpose for which those words 
 of God were written. Thus defeated, we could only 
 bemoan our lack, not only of the mental power to grasp 
 the true meaning of those holy words, but also the 
 depth of spirituality which was supposed to be essen¬ 
 tial to the possession of that intense spiritual power 
 which could pierce through the density of earthly 
 things into the rarity of those which were heavenly. 
 For the spiritual standards which we had erected for 
 ourselves demanded the attainment of a soul life which 
 would give us power to soar in the spirit into such 
 rarefied heights of divine enlightenment that we could 
 discern the graceful curves, the symmetrical outlines, 
 the non-earthly shadows, the heavenly half-tones and 
 the divine high-lights of that wonderful picture,—that 
 spiritual masterpiece—which lay behind the coarseness 
 of the letter. 
 
 These errors so blinded us, that, in our ignorance, 
 we even considered that the twelve apostles, whom our 
 Lord had chosen and enlightened, were in gross error 
 when they understood Christ and the Scriptures to 
 teach that there was to be a literal and visible king¬ 
 dom of God on the earth with the Lord as king of all 
 the earth when that day came. We assumed that their 
 conception of the promised kingdom, when contrasted 
 
Preface 
 
 7 
 
 with our own, was carnal in the extreme, and that the 
 superiority of our conception lay in the fact that it was 
 free from all such mortal grossness. And we really 
 thought that this spirit of moral groveling among the 
 apostles had reached its climax, when James, who after¬ 
 ward became a martyr, and his brother John, he whom 
 the Master loved, took their mother to Christ, and had 
 her make a request of Him for them which they did 
 not dare make for themselves. 
 
 But, thank God, such conceptions of divine truth 
 were only our spiritual swaddling clothes, and the day 
 dreams of spiritual babyhood. For, as we grew in 
 grace, and became less presumptive, the Holy Ghost 
 lifted the veil from our mind, and illuminated the fol¬ 
 lowing portion of the Saviour’s reply to the request of 
 the mother of James and John: “To sit on my right 
 hand, and on my left, is not mine to give, but it shall 
 be given to them for whom it is prepared of my 
 Father.” 
 
 In this work we have followed the history of the two 
 families, or kingdoms, into which the seed of Abraham 
 were divided, through the intricate paths of their Bibli¬ 
 cal history, and the prophecies concerning them, which 
 have thus far become history, down to the present day, 
 without the loss of any single connecting link. 
 
 We have been moved by the Holy Spirit to thus write 
 concerning the earthly history of God’s chosen race, 
 because so very little of it is known by the masses of 
 our people, and yet it is the foundation upon which 
 the entire structure of Christianity must rest. A 
 knowledge of these earthly things not only renders the 
 claims of Christianity impregnable, but they are also 
 
8 
 
 Preface 
 
 the basis upon which we must rest our faith for bet¬ 
 ter things. For Jesus has said, “If I have told you of 
 earthly things, and ye believe not, how shall ye be¬ 
 lieve, if I tell you of heavenly things ?” The truth of 
 this saying of our Lord has been demonstrated in our 
 own ministry; for in the past seven years, during which 
 time we have been able to demonstrate the special fea¬ 
 tures of truth as set forth in this book—i. e., the 
 realization of the promises made to Israel, by THE 
 PEOPLE OF ISRAEL—the Lord has used us to 
 bring more skeptics to the light of his truth, than in all 
 our previous ministry of twenty-one years. Also dur¬ 
 ing this seven years, while we have seen the faith of 
 some fail, the Lord has helped us to save the tottering 
 faith of many. We are also sure, from the very reasons 
 which are given, that the faith of those who have made 
 shipwreck could not have failed, if they had known 
 these things. Hence we have written this time con¬ 
 cerning the earthly things which are the subjects of 
 Divine inspiration, praying that God will use them to 
 strengthen the faith of some, and to bring others into 
 the faith in the inspiration of the Bible. But if there 
 seems to be a demand for it we will write again, and 
 then we will write on The Heavenly Things. 
 
CONTENTS 
 
 Page 
 
 Preface. 5 
 
 PART FIRST 
 
 THE BIRTHRIGHT; OR, THE PROMISE OF 
 MANY NATIONS TO ABRAHAM 
 
 I. Judah's Sceptre and Joseph's Birthright. 13 
 
 II. Race Versus Grace.23 
 
 III. The Sceptre and the Birthright.36 
 
 IV. Jacob's Seed Divided Into Two Kingdoms.49 
 
 V. All Israelites Are Not Jews.62 
 
 VI. The Broken Brotherhood. 79 
 
 VII. Epriam-Samaria—Israel's Idolatry. 90 
 
 VIII. Samaria-Israel Cast Out and Cast Off.101 
 
 IX. The Jews Go to Babylon and Return.112 
 
 X. JoSEPH-ISRAEL LOST.,125 
 
 XI. Joseph-Israel—( Continued ) .,\37 
 
 PART SECOND 
 
 THE SCEPTRE; OR, THE PROMISE OF A PER¬ 
 PETUATED HOUSE, THRONE, AND 
 KINGDOM TO DAVID 
 
 I. The Sceptre and the Davidic Covenant....149 
 
 II. Jeremiah's Call and Commission.163 
 
 III. The Tearing Down and Rooting Out.169 
 
 IV. Vindication of the Personal Promises of Jere¬ 
 
 miah .183 
 
 V. A Royal Remnant That Escapes.191 
 
 VI. The Prince of the Scarlet Thread.199 
 
 VII. The “Prince of the Scarlet Thread" and “The 
 
 Royal Remnant" United.207 
 
CONTENTS 
 
 PART THIRD 
 
 THE VEIL LIFTED FROM ABRAHAMIC 
 
 NATIONS 
 
 Page 
 
 I. Lost Israel and the First Overturn Located .219 
 
 II. Jacob's Pillow-Pillar Stone.230 
 
 III. The Other Overturns.246 
 
 IV. Dan—The Serpent's Trail.259 
 
 V. Israel in the Isles.271 
 
 VI. A Few More Identities.284 
 
 VII. A Study in “Scarlet". 300 
 
 VIII. Egypto-Israelitish and Anglo-Saxon Emblems. . .314 
 
 IX. The Two-Fold Aspect of Prophetic Israel.333 
 
 X. The Coming Exodus.350 
 
 Appendix . 369 
 
PART FIRST. 
 
 THE BIRTHRIGHT; OR, THE PROMISE OF 
 MANY NATIONS TO ABRAHAM. 
 
“Behold, my covenant is with thee, and thou shalt be a 
 father of many nations. Neither shall thy name any more be 
 called Abram, but thy name shall be Abraham; for a father of 
 many nations have I made thee. And I will make thee ex¬ 
 ceeding fruitful, and I will make nations of thee, and kings 
 shall come out of thee.” 
 
CHAPTER I. 
 
 INTRODUCTORY. 
 
 Although it is not generally known, it is neverthe¬ 
 less true that God made two covenants with Abraham, 
 or, rather, that he made one with Abram and another 
 with that same man after his name was changed to 
 Abraham. This change of name was made that it 
 might harmonize with the new character and the new 
 order of things as they pertain to the covenant man. 
 
 The first, or Abram, covenant was made when the 
 man was ninety years old ; but the second, or Abraham, 
 covenant was not made until this man was called upon 
 to make the one great sacrifice of his life. 
 
 The text of the first of these covenants is as follows: 
 “And when Abram was ninety years old and nine, the 
 Lord appeared to Abram, and said unto him, I am the 
 Almighty God; walk before me and be thou perfect. 
 And I will make my covenant between me and thee, and 
 will multiply thee exceedingly. And Abram fell on 
 his face; and God talked with him, saying: As for me, 
 behold my covenant is with thee, and thou shalt be a 
 father of many nations. Neither shall thy name any 
 more be called Abram, but thy name shall be Abraham; 
 for a father of many nations have I made thee. And I 
 will make thee exceeding fruitful, and I will make na¬ 
 tions of thee, and kings shall come out of thee. And I 
 will establish my covenant between me and thee and 
 thy seed after thee in their generations for an ever- 
 
14 Judah’s Sceptre and Joseph’s Birthright 
 
 lasting covenant, to be a God unto thee, and to thy seed 
 after thee. And I will give unto thee, and to thy seed 
 after thee, the land wherein thou art a stranger, all the 
 land of Canaan, for an everlasting possession; and I 
 will be their God.”—Gen. 17:1-8. 
 
 We see at once that the great feature of this cove¬ 
 nant is a multiplicity of seed for a man that hitherto 
 has been childless ; and that this multitude of people are 
 to become, not one great nation, not simply a plurality 
 of nations, but a large plurality, i. e., “Many 
 Nations.” 
 
 With the great majority of Bible students, and with 
 most schools of Biblical thought, the fact that the 
 Lord, when making this covenant, promised Abram 
 that he should become the father of more than one 
 nation is entirely overlooked. The general trend of the 
 teaching is, that, of all the people who dwell upon the 
 face of the earth, the Jewish people are distinctively the 
 people, the one nation only, which is composed of the 
 seed of Abraham; and that they, and they alone, are the 
 chosen people of God whose national story makes up 
 the great bulk of Biblical history and prophecy. But 
 such cannot be the case, for if God has fulfilled the 
 first promise which he made to the father of the Jewish t 
 people, he has made it possible for the people of some 
 of the other nations of earth to stand side by side with 
 that one, and with them to say: “We have Abraham 
 to our father.” 
 
 One special, and important, feature of this covenant 
 is, that among this multitude of Abrahamic seed there 
 is to be a royal, or kingly line; the posterity of which 
 shall become the rulers of, at least, some of these na- 
 
Introductory 15 
 
 tions which shall owe their origin to one common 
 father. For the Lord not only promised Abraham that 
 kings should come out of his loins, but when he reiter¬ 
 ated the promises of his covenant to Sarai, the barren 
 wife of Abraham, he said: “She shall be the mother 
 of nations; kings of people (R. V., nations) shall be 
 of her.” And so her name was changed to Sarah, i. e., 
 Princess, that she, too, might have a name which would 
 be in harmony with her new character, for only a 
 princess may be the mother of kings. 
 
 Another special feature of this covenant is, that there 
 is a land consideration, which involves the land cf 
 Canaan in an everlasting bond—not only of ownership, 
 but of possession. Evidently the everlasting possession 
 of that land by its lawful heirs has not yet begun, for, 
 
 at this writing, it is in the hands of the “Unspeakable 
 Turk.” 
 
 One other feature of this covenant is, that it is 
 wholly unconditional. That is, the Lord has promised, 
 irrespective of the moral or spiritual character of the 
 people themselves, so to increase the posterity of the 
 Abrahamic lineage, that, nationally, they shall become 
 all that the covenant promises. 
 
 Centuries after the giving of this covenant, when the 
 Abrahamic posterity were quite numerous, and while 
 they were still together in one nation, the Lord made a 
 covenant with them which was conditional; but they 
 broke faith with him, and violated its specified condi¬ 
 tions. Since it is true, that, in contracting or condi¬ 
 tional covenants, there is both a party of the first and a 
 party of the second part, and the law is, that, when 
 either party breaks the conditions, the other is not held, 
 
16 Judah’s Sceptre and Joseph’s Birthright 
 
 or bound by them, hence when the covenant people 
 broke their part of the contract, God was no longer 
 bound, and said: ‘They continued not in my covenant, 
 and I regarded them not.” Thus that covenant was an¬ 
 nulled. But in this covenant which we have under 
 consideration, God has assumed all responsibility, and 
 to his integrity alone must we look for its fulfillment. 
 For while it is true that both God and Abraham are par¬ 
 ties to this covenant, we well know who has pledged 
 himself, and whose will it expresses, and whom to ex¬ 
 pect shall keep his word inviolate, and which will be 
 to blame if this covenant goes by default. 
 
 The second covenant which God made with Abra¬ 
 ham was not made until many years after the first, 
 and was made at a time when Abraham had just of¬ 
 fered his only son, who was the first of the promised 
 many, as a sacrifice, in obedience to the command of 
 him who produced that son, by his creative power, 
 from that which was as good as dead, and as an ex¬ 
 pression of faith in the resurrective power of that same 
 covenant-making God. It is recorded as follows: “And 
 the angel of the Lord called unto Abraham the second 
 time, and said, By myself have I sworn, saith the Lord, 
 for because thou hast done this thing, and hast not 
 withheld thy son, thine only son: that in blessing I will 
 bless thee, and in multiplying I will multiply thy seed 
 as the stars of the heaven, and as the sand which is 
 upon the sea shore; and thy seed shall possess the gate i 
 of his enemies; and in thy seed shall all the nations of 
 the earth be blessed; because thou hast obeyed my 
 voice.” Gen. 22: 16-18. 
 
Introductory. 17 
 
 Before noticing the one great feature of this cove¬ 
 nant, we wish to call your attention to some of the 
 minor points; the first of which is, that it also is un¬ 
 conditional, “By myself have I sworn,” is the declara¬ 
 tion of the covenant maker; hence this covenant can 
 neither be broken nor annulled, because, as in the first, 
 God alone is the responsible party. 
 
 Another point is, that there is a repetition and con¬ 
 firmation of the multiplicity of children phase of the 
 first covenant, to which is added the first detail as to 
 what shall be a national characteristic of Isaac's multi¬ 
 plied seed in their relation to other nations, namely: 
 “Thy seed shall possess the gate of his enemies.” 
 
 The Lord usually gives himself two witnesses, or 
 doubles his promises and prophecies, as in the case of 
 Pharaoh when he had dreamed the same thing twice 
 and Joseph told him the reason that the dream was 
 doubled to him was because the thing which it signi¬ 
 fied was of God. So it was with this gate blessing. It 
 was at a time, that, after consenting to accompany 
 Abraham's servant and become the wife of Isaac, 
 through whom must come this great multitude of peo¬ 
 ple, this gate promise, together with that which per¬ 
 tains to the multiplicity of children, was given to Re- 
 bekah. It came as a parting blessing from her broth¬ 
 ers, who, it seems, were imbued with the spirit of 
 prophecy; for it is recorded that they blessed her, and 
 said: “Thou art our sister, be thou the mother of 
 thousands of millions, and let thy seed possess the 
 gate of those that hate them.” 
 
 But the one great special feature of this second cove¬ 
 nant which God made with that one man, is most cer- 
 
 t 
 
18 Judah’s Sceptre and Joseph’s Birthright 
 
 tainly couched in the following words: “In thy seed 
 shall all the nations of the earth be blessed.” It will 
 take but little investigation to reveal the fact that this 
 one phase of this last covenant is Messianic, and that it 
 pertains especially to but one person. But, that the 
 many to whom pertains the first covenant are involved 
 in this, together with the one to whom it more espe¬ 
 cially pertains, and that the principal one of this cove¬ 
 nant is involved, in the common bond of brotherhood, 
 with the many of that first covenant, no one will deny. 
 
 We understand that at the time these words were 
 uttered, it would have been impossible to give them 
 the fullness of meaning which the Holy Spirit has given 
 them, as interpreted in the New Testament, for it 
 was under the illumination given to the Apostle Paul, 
 that their full import bursts upon us. It was when 
 contrasting the law covenant—the one which was 
 annulled—with this only-son covenant that Paul is 
 careful to say: “Now to Abraham were the promises 
 made, even for his seed, He does not say, and to the 
 seeds” as concerning many, but as concerning one: 
 
 “and to thy seed which is Christ.” 
 
 We have here given the best translation, for clear¬ 
 ness, that the text will allow. In it the Apostle makes 
 no attempt to give an exact Old Testament quotation, 
 but bases his argument on the strength of the subject 
 noun being in the singular number. The subject with 
 which he is dealing is the blessing that shall come upon 
 all the Gentile nations through Abraham’s sacrificed 
 son, the one seed > who also was the Only Son of his 
 
Introductory. 19 
 
 Divine Father, just as Isaac, the type, was the only son 
 of his father when he was offered in sacrifice. 
 
 It is not only the words, but also the circumstances 
 connected with the giving of these promises, which are 
 prophetic. God had said to Abraham that the many na¬ 
 tions which he had formerly promised him should come 
 through Isaac, his only son, but afterward called upon 
 him to sacrifice that son, who was the only one through 
 whom that promise could be fulfilled. But Abraham 
 knew that God had accomplished that which was equal 
 to a creation, when, through him and Sarah, who were 
 both as good as dead, Isaac had been produced; so, be¬ 
 ing strong in faith, he offered him up, “accounting that 
 God was able to raise him up, even from the dead; from 
 whence also he received him in a figure.” 
 
 Could any analogy be more complete ? 
 
 A Son of Promise, an only son, from whom so much 
 is expected, sacrificed and accounted dead, then, in 
 symbol, raised from the dead! And the two special 
 reasons for this test, being, on the one hand, an encour¬ 
 agement to faith, and on the other, that the son might 
 live to fulfill his God-ordered destiny. The prototype 
 of this is another Son of Promise, an only Son, from 
 whom so much—so very much—is promised and ex¬ 
 pected, sacrificed on the tree, dead. But that the two 
 witnesses, the word and the symbol, of the promiser 
 might not fail, the Divine Father, who gave back that 
 other only son, raises from the dead his only Son, that 
 he also might become the author and finisher of our 
 
 V 
 
 faith, that he, too, might live and become all that was 
 promised and expected of him, and thus fulfill his glori- 
 
20 Judah's Sceptre and Joseph's Birthright 
 
 ous destiny. We can ask no more, for both the lesser 
 and the greater son, the type and prototype, are, “as 
 concerning the flesh/' sons of Abraham. 
 
 Throughout the world it is most generally known, 
 and throughout Christendom it is universally known, 
 that “the seed to whom the promise was made," did 
 come; but it is not universally known, nor acknowl¬ 
 edged throughout Christendom, that the many peoples 
 are included in that same covenant with this one seed, 
 without whom the entire structure of Christianity must 
 fall, and that every argument for the Christ, from the 
 covenant standpoint, must stand the crucial test of a 
 numerous posterity from the loins of Abraham, or go 
 down. And yet it is so. 
 
 True, the covenant with the people failed; true, the 
 people sinned, and violated their obligations; true, the 
 law was added, because of their transgressions, to 
 bridge over, “till the (one) seed should come to whom 
 the promise was made." But the argument in favor of 
 the Messianic covenant against all this is, that “the 
 covenant which was confirmed before of God in Christ, 
 the law, which was four hundred and thirty years after, 
 cannot disannul, that it should make the promise of 
 none effect." 
 
 How could it? We, sirs, believe that it could not. 
 All Christendom believes that it could not. And if it 
 could not, neither can the promise concerning a multi¬ 
 plicity of children for Abraham be annulled. 
 
 For, with this same Messianic promise, there is a 
 repetition of the metaphor of many seeds, as the stars 
 of heaven and as the sands of the sea shore, together 
 with the gate blessing; so we can just as reasonably ex- 
 
Introductory 
 
 21 
 
 pect that Christ could or would have failed, as to expect 
 that the gate, the sand, and the star, promises shall 
 have gone by default. But, at this late day in the 
 history of the world, with the Divine light of prophecy 
 shining upon well known facts, which once were only 
 the subjects of prophetic utterances but are now the 
 recorded facts of authentic history, we can say with a 
 confidence, which is supported by the eternal Spirit, 
 that neither have failed. 
 
 Elsewhere, when this same Apostle was making an 
 effort to encourage the faith of believers in the faithful¬ 
 ness of God, he gives a word for word quotation from 
 this same covenant promise, saying : “ When God made 
 promise to Abraham, because he could swear by no 
 greater, he swore by himself, saying, Surely blessing 
 I will bless thee, and multiplying I will multiply thee.” 
 This quotation, as you see, pertains to the multiplicity 
 of seed, and not to the Messianic phase of the second 
 covenant; but it proves to us that each individual fea¬ 
 ture of that covenant stands on the same secure foun¬ 
 dation, and is just as sure of fulfillment as the other, for 
 underneath every promise of that covenant there are 
 two immutable things ; — God and his oath. 
 
 So, we are safe in saying that God has made two un¬ 
 conditional covenants with Abraham, and that, if he 
 has been true to those covenants, then there are “many 
 nations ” in existence on this earth today, the people 
 of which must have descended from Abraham and 
 Sarah ; and that these nations are in possession of the 
 gates, or entrances, of their national enemies; unless 
 it be that the time has not yet come for those promises 
 to materialize. 
 
22 Judah’s Sceptre and Joseph’s Birthright 
 
 The facts, in either case, are revealed, and, as we 
 proceed, we shall see which of these is true; but thus 
 far it is evident that one of these covenants is Mes„ 
 sianic; that the other is multitudinous; that each is 
 contained in the other; that in them there is no con¬ 
 tracting party of the second part; and that both alike 
 do stand on the integrity of God. 
 
 These are the days of skeptical indifferentism on the 
 one hand, and of rampant infidelity on the other; of 
 narrow sectarianism, worldly churchianity, and the 
 blatant headiness of higher (?) criticism — Days 
 “ when Endor-ism is called “Spiritual- ism,” when 
 Buddhism is sanctified by the name of Theo-sophia, 
 i.e., Divine wisdom, and when pure faith and true 
 spirituality are often termed “ Fanaticism.” 
 
 Then surely, in such days as these, all who believe 
 that the promises of God are never broken will be 
 helped and encouraged when proof, full and abundant, 
 shall be given that not only the promise concerning 
 the many nations, but all the predictions of “ Moses and 
 the prophets,” as they pertain either to the Christ or 
 to the many-nationed people, have been, are being, or 
 — on the strength of that which has been, and that 
 which now is — shall yet be fulfilled. 
 
CHAPTER II. 
 
 RACE VERSUS GRACE. 
 
 Since we are compelled to begin our search for light, 
 concerning every phase of these themes, along the 
 lines of Biblical history and prophecy, it will be well 
 for us first to gather from those sources a few of the 
 greater and more general facts. By so doing, we will 
 find it to be a great help in our study of the more 
 special features of the subjects, as it will enable us to 
 place, with unerring certainty, each detail where it 
 belongs. 
 
 It being true that the Lord included in the Abra- 
 hamic covenants a promise that the forthcoming chil¬ 
 dren of promise should eventually develop into many 
 nations, there are many other things that must follow 
 as a consequent; one of which is, that for the accom¬ 
 plishment of this purpose, God must provide sufficient 
 territory or scope of country, which shall become the 
 home of each nation, for it is absolutely impossible that 
 flourishing nations shall exist without national homes. 
 
 Pursuant to this thought, we know of no utterance 
 in all the Word of God which furnishes a more general 
 or comprehensive outlook than the following: “When 
 the Most High divided to the nations their inheritance, 
 when he separated the sons of Adam, he set the bounds 
 of the people according to the number of the children 
 of Israel. For the Lord’s portion is his people; Jacob 
 is the lot (cord, or line ) of his inheritance.” Deut. 
 32 : 8, 9. 
 
 23 
 
24 Judah’s Sceptre and Joseph’s Birthright 
 
 When Moses was commanded to write the above 
 concerning the division of the earth’s surface to the 
 sons of Adam, only a very small portion of it was in¬ 
 habited ; nevertheless, in the mind of God every Island 
 was set apart, and every continent divided. For the 
 scope of the facts herein stated are world-wide, and em¬ 
 brace within there sweep the entire inhabited and in¬ 
 habitable portion of the earth’s surface. Also, those 
 divisions were so arranged and subdivided, and the 
 boundaries so set, that every nation, tongue, and peo¬ 
 ple among the sons of Adam, — be they already in ex¬ 
 istence, or be they among the forthcoming nations,— 
 had their national home allotted unto them. 
 
 Moreover, God always not only kept in mind that 
 special country which he had promised should become 
 the everlasting inheritance of the chosen race, but he 
 also, when setting the territorial bounds for other 
 nations, remembered Isael, and either restricted the 
 boundaries of other nations, or enlarged those divisions 
 of country intended for Israel, which will be needed 
 by that immense multitude of people when they shall 
 have fulfilled their appointed destiny of developing in¬ 
 to many nations. For we must bear in mind that the 
 posterity of Abraham are a natural seed, according to 
 the flesh, and that each special nation of the many 
 must have a place in which to dwell. 
 
 In addition to the fact that these Abrahamic nations 
 are a fleshly seed, we must remember also that they 
 are not necessarily a race of saints; for it is a notorious 
 fact that some of that race have been, and others are 
 now, just as wicked as that fallen son of the heavens 
 
Race Versus Grace 
 
 25 
 
 would have them; but, on the other hand, that same 
 race has furnished, and still is furnishing, men who are 
 the grandest and best of earth. 
 
 When the time came for God to produce from the 
 covenant man a son who should be the further progeni¬ 
 tor of the covenant race, Abraham was anxious that 
 Ishmael, his son by Hagar, the handmaid of Sarah, 
 should be used for this purpose, and exclaimed, “O that 
 Ishmael might live before thee!” To this earnest ap¬ 
 peal the Lord was not indifferent, and promised that 
 he would bless Ishmael. But on the subject of rejecting 
 Ishmael as the covenant inheritor, and making his 
 covenant with a son who should be a child of Sarah, 
 as well as of Abraham, the Lord was inflexible. His 
 word of promise was the insurmountable barrier, and 
 so he said to Abraham: “Sarah thy wife shall bear 
 thee a son indeed, and thou shalt call his name Isaac; 
 and I will multiply him exceedingly; twelve princes 
 shall he beget, and I will make him a great nation. But 
 my covenant will I establish with Isaac, which Sarah 
 shall bear unto thee at this set time in the next year.” 
 
 So Ishmael’s posterity became alien before the legal 
 line had any existence,—except that, on the authority 
 and responsibility of creative faith, the Lord counts 
 things that are not as if they were—for God had yet 
 
 to create Isaac and bring forth life out of that which 
 was as good as dead. 
 
 We have the record of another racial choice and 
 rejection which was made before birth, that of Jacob 
 and Esau, but before we discuss the question of race 
 versus grace,—as involved in the caption of this chap¬ 
 ter relative to them, for it is over their case that the 
 
26 Judah's Sceptre and Joseph’s Birthright 
 
 subject is argued in the New Testament, we wish to 
 call your attention to the fact that after the death of 
 Sarah, Abraham married a second wife whose name 
 was Keturah, by whom he had a number of sons. These 
 sons in time became the fathers of the Medes, Midian- 
 ites, and other nations; but we can no more reckon 
 these nations as a part of the promised many, than we 
 can those which were formed by the posterity of Ish- 
 mael and Esau. Could we do so, our task would be 
 an easy one and our story soon told; but we cannot do 
 this, for the covenant nations must come only from 
 Abraham and Sarah through their only son Isaac, 
 whose posterity alone can be called, as they are called, 
 “the Children of the Promise,” in contradistinction to 
 those who belong to the other families, and who are 
 called “the Children of the Flesh.” 
 
 This brings us to the question of race versus grace 
 as understood by the New Testament Church, and ex¬ 
 plained by the Apostle Paul, who in his Epistle to the 
 Romans says: “Neither, because they are the children 
 of Abraham, are they all (racial) children, * * * 
 
 but the children of the promise are counted for the 
 
 seed.” As he carries the argument still further, he 
 
 makes this truth all the more apparent by declaring: 
 “In Isaac shall thy seed be called,” and then explains, 
 as follows: “That is, they which are the children of 
 the flesh, these are not the (national) children of God; 
 but the children of the promise are counted for the 
 seed. For this is the word of promise, at this time will 
 I come, and Sarah shall have a son. And not only this; 
 but when Rebecca also had conceived by one, even our 
 father Isaac (for the children being not yet born, 
 
Race Versus Grace 
 
 27 
 
 neither having done any good or evil, that the purpose 
 of God according to election might stand, not of works, 
 but of him that calleth): it was said unto her, the 
 elder shall serve the younger. As it is written Jacob 
 have I loved, but Esau have I hated. What shall we 
 say then? Is there unrighteousness with God? God 
 forbid 1 ” Rom. 9: 7-14. 
 
 With this argument before us, it is clear that it is 
 only the children of Isaac who are counted for the 
 national seed of the covenant concerning the prom¬ 
 ised multitude, and that all this question of election as 
 regards Jacob and Esau is purely racial and national. 
 That is, one of these two nations which sprang from 
 the same mater is the recipient of national promises, 
 glories, honors, covenants, and service of which the 
 other is not a partaker. 
 
 The argument is that when Rebecca, who we re¬ 
 member was to become the mother of thousands of 
 millions, had conceived by Isaac, the father of the race, 
 the result was that there were two nations, or nation¬ 
 alities, in the womb—not necessarily a nation, either of 
 sinners or of saints. To convince us that the election 
 was purely racial, Paul throws in the parenthetical 
 clauses explaining that Jacob had done nothing good 
 that he should deserve these covenant blessings. But 
 he also just as assuredly affirms that Esau had done no 
 evil that he should not have them, for the choice was 
 
 made before they had the power to do good or evil, 
 i-e., before they were bom. 
 
 The King James version is a little unfortunate in its 
 use of the word “hated,” as herein used, for one mean¬ 
 ing which is given to the original word is, “to love 
 
28 Judah’s Sceptre and Joseph’s Birthright 
 
 less,” and when used in contrast to the word “love” as 
 applied to Jacob, it will bear that simple meaning. The 
 fact, which Paul states, is simply that God loved Jacob 
 more and Esau less, or that he preferred one to the 
 other, and that this preference for one excluded the 
 other. 
 
 So Paul asks the question, “Is there unrighteousness 
 with God?” and for a reply gives only that surprised 
 exclamation, “God forbid!” He scouts the criminating 
 thought that it could possibly be unrighteousness with 
 God, that he should be pleased to choose the white race 
 with which to work out his purpose, instead of the 
 red, or copper-colored one; but makes the implica¬ 
 tion that there would have been unrighteousness, of 
 a very grave character, with the Lord, if this election 
 had been one of grace instead of race—that is, grace 
 unto salvation for Jacob and his seed, and damnation, 
 without any possible chance of grace, for Esau and 
 his children. 
 
 Now for the facts concerning these contradistinctive 
 appellations, “Children of the Flesh” and “Children of 
 the Promise,” as applied to the races which have Abra¬ 
 ham for one common father. 
 
 (1) God, as we have shown, made a covenant with 
 Abraham, in which it was promised that he should 
 become the father of many nations, hence Abraham was 
 the inheritor of a promise from God. 
 
 (2) Isaac, who was a natural son of Abraham and 
 Sarah, according to the flesh, was not only the child 
 of a special promise, but he was also the first child of 
 the covenant promise. 
 
Race Versus Grace 
 
 29 
 
 (3) After the death of Abraham, God confirmed 
 the original covenant promise to Isaac, the child of 
 promise, as follows: “I will perform the oath which 
 I swear unto Abraham thy father; and I will make 
 thy seed to multiply as the stars of heaven, and I will 
 give unto thy seed all these countries; and in thy seed 
 shall all the nations of the earth be blessed ” Hence 
 Isaac also became the inheritor of a promise from the 
 God of his father. 
 
 (4) The immediate posterity of Isaac, the promise- 
 holder, were Jacob and Esau, the persons whom Paul 
 uses in making his argument concerning the Lord's 
 choice of race. Jacob, the younger of these two, who 
 were twins, was chosen by the promise-maker, before 
 they were born, to be the inheritor of the covenant 
 promises. And so the Divine promiser reiterates those 
 promises to him, as follows: “I am the Lord God of 
 Abraham thy father, and the God of Isaac: the land 
 whereon thou liest, to thee will I give it, and to thy 
 seed: and thy seed shall be as the dust of the earth, and 
 thou shalt spread abroad to the west, and to the east, 
 and to the north, and to the south: and in thee and in 
 thy seed shall all the families of the earth be blessed." 
 Hence Jacob also received direct from the Lord the 
 same covenant promises which had previously been 
 given to his fathers. 
 
 (5) Since there can be no mistaking the purport of 
 these covenant promises regarding a natural and mul¬ 
 titudinous posterity for these promise-inheritors, and 
 inasmuch as these promises were promised and re¬ 
 promised, by the Divine promise-maker to the succes¬ 
 sive promise-holders, then, when that promised multi- 
 
30 Judah's Sceptre and Joseph's Birthright 
 
 tude of people shall have materialized, it is they, and 
 they only, who can be called “The Children of the 
 Promise." And the only crucial test is that they be 
 Abraham's seed who have descended from Isaac 
 through Jacob. 
 
 Thus it is that the natural seed of Abraham, whose 
 genealogical tree sprouts from the Jacob roots, are the 
 children of the promise, and that others are not, al¬ 
 though they also be the natural sons of Abraham, but, 
 pot having come through the family line of the promise- 
 inheritors, they are “the Children of the Flesh" only . 
 While to Israelites only, the seed of Abraham, Isaac, 
 and Jacob, pertain the promises, the covenants, the 
 adoption, the glory, the special service, the giving of 
 the divine law, and through whom, as concerning the 
 flesh, Christ came. But no such national glory, honor, 
 dignity, and exaltation are promised to those other 
 nations which sprang from that same father through 
 Ishmael, Esau, and the sons of Keturah: no, not even 
 such glory as comes from the least of these covenants 
 promises and blessings. 
 
 Consequently, we can see why the Lord always de¬ 
 clares himself to be the God of Abraham, Isaac, and 
 Jacob, and not the God of Abraham, Ishmael, and 
 Esau; and why it is that Paul's kinsmen according to 
 the flesh are exclusively the children of the promise, 
 for they are Israelites, to whom pertain the prom¬ 
 ises, etc. That is, they are the people who owe their 
 existence to the fact that God was true to the promise 
 which he made to Abraham, repeated to Isaac, and 
 reiterated to Jacob, whose name was changed to Israel, 
 and from whom come the elect people whose general 
 
Race Versus Grace 
 
 3 i 
 
 racial name is Israel. Thus each individual member of 
 the race is an Israelite, be he a good man or a bad one, 
 and belongs to the elect or chosen people of God. 
 
 Therefore all this question of election between Jacob 
 and Esau, which has caused so many unjust conceptions 
 of God and his precious saving truth, is a question of 
 Race, and not of Grace. 
 
 However, there is both an election of race and an 
 election of grace, for Paul, when speaking of the seven 
 thousand men who had not bowed the knee to Baal, 
 declares that even now, “at this present time, also, 
 there is a remnant according to the election of grace.” 
 But when he wrote regarding the attitude of a certain 
 part of the elect race toward the election of grace, he 
 says: “As concerning the gospel, they are enemies for 
 your sakes; but as touching the election , they are be¬ 
 loved for the fathers' sakes.” Here we find two elec¬ 
 tions, i. e., the election of race and the election of grace . 
 
 Touching the election of race, God could say, “And 
 thou, Israel, art my servant whom I have chosen, the 
 seed of Abraham my friend.” But, when it was a 
 question of individual service or relation to him, even 
 among his chosen people, he could throw the respon¬ 
 sibility on them, and say: “Choose ye this day whom 
 ye will serve.” Or when pressing the subject of eter¬ 
 nal life to be accepted or rejected by each member of 
 that elect race, God could say: “See, I have this day 
 set before thee life and death,” and then exhort them 
 to “Choose life!” 
 
 If it is a question of race election, and the fidelity 
 of the Divine promise is at stake, it can be asserted that 
 the will of God, independent of the will of others, can 
 
32 Judah's Sceptre and Joseph’s Birthright 
 
 cause certain conditions to obtain; '‘that the purpose of 
 God according to election might stand"—not in the 
 good or evil works, or unholy natures of unborn 
 babes, "but of him that calleth." 
 
 When the call of God is of racial, or of national im¬ 
 port, God can say: "Hearken unto me, O Jacob and 
 Israel my called." But if it is a question of personal 
 election to the grace of salvation, then faithful men of 
 God may exhort other men, saying: "Give diligence to 
 make your calling and election sure." 
 
 When it is race, it is, "Whom I (God) have chosen." 
 
 When it is grace, it is, "Whosoever will, may come 
 and take the water of life freely." 
 
 When it is race, it is, "I have called thee by my 
 name; thou art mine." In grace it is "Whosoever 
 believeth," of whom the Lord says: "They are mine." 
 
 In grace it is, "Come." 
 
 In race it is fate, destiny, kismet. 
 
 One is a chosen race, and the other is a chosen way. 
 The way is by faith that it might be of grace, but the 
 choice of race is according to the predetermined and 
 predestined purpose of God. 
 
 In race election it is generation, or born of the flesh. 
 
 In the election of grace it is regeneration, or born 
 of the Spirit. 
 
 In grace it is, "Whosoever offereth praise glorifieth 
 me;" but in race, it is, "This people have I formed for 
 myself; they shall show forth my praise." 
 
 This declaration brings us to the consideration of 
 the purpose, or object, which the Lord has in choosing, 
 and forming a special race of men who, in spite of the 
 
Race Versus Grace 
 
 33 
 
 wickedness of the great bulk of them, he calls his own 
 chosen people, and whose national destiny he purposes 
 to control. 
 
 Much of the manifest purpose of God touching this 
 people is made known in that brief epitome given by 
 the Apostle Paul, as quoted above, respecting the na¬ 
 tional honors of his own people. Figuratively speak¬ 
 ing, every word in that resume of Israelitish history 
 and the summing up of their honors weighs a ton. As 
 we proceed with the story of Israel, it is our purpose 
 to consider these facts in detail, but at this juncture we 
 will take time only to say that, since the creation, no 
 such opportunity, or such fitting cause, for national 
 honor and greatness has ever come, or ever can come, to 
 any other nation on the earth. 
 
 It would seem that their cup of glory was full to the 
 overflow, when through them the Lord sent his word 
 from Heaven, and spread it abroad over the face of the 
 inhabited portions of the earth, and when God’s word 
 had been so fulfilled, and his purpose for them so fully 
 accomplished that they could say: “Unto us a child 
 is born, unto us a son is given; and the government 
 shall be upon his shoulder; and his name shall be 
 called Wonderful, Counselor, The mighty God, The 
 everlasting Father, The Prince of Peace.” When they 
 could say this —then it would seem that their cup of 
 national greatness and glory was overflowing, and that 
 the supreme purpose of God for them had been reached. 
 But it is our glad privilege to tell you that there is in 
 God’s word a declared purpose, which must yet be ac¬ 
 complished through that elect race, and until it shall 
 be fulfilled, all that which is done is robbed of fully 
 

 34 Judah’s Sceptre and Joseph’s Birthright 
 
 nine-tenths of its power and glory; since, outside the 
 realm of faith, millions are today hopelessly drifting 
 on the shoals of constantly increasing forms of unbelief, 
 and with the great majority of men, the word of God 
 must forever be regarded as a cunningly devised fable, 
 unless God has some plan of vindication for it and 
 himself. 
 
 Furthermore, the great love of God is misunderstood 
 and despised; the blood of the atonement is trampled 
 upon; Christ is still considered by the many a bastard, 
 a fraud, and a failure. He is still put to an open shame 
 in the house of his professed friends; shipwrecks of a 
 one-time faith and a present professed faith in him 
 are scattered everywhere. And so it is that God, his 
 Word, and his Christ, must yet be fully vindicated. 
 And they shall be, for God has promised it; and when 
 this vindication shall have been accomplished, then, and 
 not till then, will Israel have reached the supreme 
 climax of greatness and glory of the purpose for which 
 the Lord has chosen her. 
 
 Harken ye unbelieving ones ! Harken to this!— 
 
 “Thus saith the Lord that created thee, O Jacob, and 
 he that formed thee, O Israel, * * * ye are my wit¬ 
 nesses, saith the Lord, and my servant whom I have 
 chosen; that ye may know and believe me, and under¬ 
 stand that I am He; before me there was no God 
 formed, neither shall there be after me. I, even I, am 
 the Lord; and beside me there is no Saviour. I have 
 declared, and have saved, and I have showed, when 
 there was no strange God among you: therefore ye are 
 my witnesses, saith the Lord—that I am God.”—Isa. 
 43: 1,10-12. 
 
Race Versus Grace 35 
 
 Note this, “That YE may know and believe ME, and 
 understand that —I AM HE.” 
 
 God not only intends to use the Israelites for the 
 purpose of convincing them that he is God, and the 
 only God, but he also intends to use them to convince 
 the rest of the world. For he says: “I will sanctify 
 my great name, * * * and the heathen shall 
 
 know that I am the Lord, saith the Lord God, when I 
 shall be sanctified in you before their eyes.”—Ezek. 
 36:23. 
 
 This is the great purpose for which the Lord has 
 chosen Israel, and when this is accomplished, they shall 
 have reached the acme of national glory. 
 
 If you ask, “Is the history of Israel, as a whole, a 
 Divine work? we answer, yes. But if you ask, “Is that 
 history designed as a preparation for the moral crea¬ 
 tion which Jesus Christ came to effect?” Our answer 
 is, no; the law which the Lord gave to his people was 
 intended to accomplish that purpose; but the history 
 of Israel, together with prophecies concerning them, 
 many of which must yet become history, is for the vin¬ 
 dication of God. 
 
CHAPTER III. 
 
 THE SCEPTRE AND THE BIRTHRIGHT. 
 
 Simply to show the fact that there is in Biblical 
 history that which is styled the Sceptre, and also that 
 there is a something which is designated as the Birth¬ 
 right, we quote the following: “The Sceptre shall not 
 depart from Judah, etc.”—Gen. 49: 10. “For Judah 
 prevailed above his brethren, and of. him comes the 
 chief ruler (prince) ; but the Birthright is Joseph's.”— 
 1 Chron. 5 :2. 
 
 That the Sceptre blessings, privileges, and promises 
 pertain to Judah, from whom comes the royal family 
 of Israel's race, is well known, and its import somewhat 
 fully comprehended in the realm of light and knowl¬ 
 edge as disseminated through Christendom. But that 
 which is called the Birthright has not, in the past, been 
 understood at all, and as yet is understood but by the 
 few. And the very few who have written on themes 
 which involved the Birthright have assumed that their 
 readers were as wise as they, and have written concern¬ 
 ing the Birthright without explaining what it was; 
 hence, the reader is compelled to receive their use and 
 
 application of the word without knowing it to be cor¬ 
 rect. 
 
 When we say that the word Birthright implies that 
 which comes by right of birth, or as an inheritance, all 
 will agree with us; but just what special inheritance 
 is referred to as that which is declared, in the above 
 
 36 
 
37 
 
 The Sceptre and the Birthright 
 
 text, to be the right of Joseph, few will understand 
 until the matter is explained. Hence we give the fol¬ 
 lowing: 
 
 In the first covenant which the Lord made with 
 Abraham, there are two distinct features, in so far as 
 concerns his children; first, a multiplicity of seed, as 
 involved in the following: '‘I will make thee exceed¬ 
 ing fruitful, and I will make nations of theesecond, 
 a royal line, the promise of which is given as follows: 
 “Kings shall come out of thee.” Hence these covenant 
 promises and blessings, which had been given him 
 direct from the Lord, became the lawful heritage of 
 Abraham. 
 
 This heritage which was given from God to a hu¬ 
 man being seems to have in it both a human and a di¬ 
 vine right; the human right being that a son of the her¬ 
 itage-holder may succeed the father and become the 
 lawful possessor of the inheritance; the divine right 
 being that of choice among the legal posterity of the 
 heritage-holder. 
 
 After this heritage was given, Isaac was the first 
 heir in the line of succession, and he was also the one 
 whom the Lord had chosen as the inheritor of that 
 which had been given to his father. At the time of 
 Abraham’s death he was the father, not only of Isaac, 
 but of six other lawful sons, who were the children of 
 Keturah, his second wife. Notwithstanding this fact, 
 the divine record declares that he gave all his posses¬ 
 sions to Isaac, the son of Sarah. “Abraham gave all 
 that he had unto Isaac.”—Gen. 25 :5. 
 
 Isaac became the heir because he was the first oorn 
 among the lawful sons of Abraham; hence those pos- 
 
38 Judah’s Sceptre and Joseph’s Birthright 
 
 sessions came to him as the right of the first-born, or 
 by right of birth, i.e., as a Birthright. And, if Isaac 
 was heir to all that Abraham had, then, aside from all 
 else which may have come into his possession, he was 
 most certainly heir of that God-given heritage, the 
 covenants of promise which contained these two dis¬ 
 tinct features—a multitude of people and a royal line. 
 
 Esau, the son of Isaac and brother of Jacob, having 
 been born first, for he was the elder of twins, was next 
 in the line of succession, and being the elder or first¬ 
 born, came into possession of the Birthright. Thus he 
 had a birthright at his disposal, but instead of keeping 
 it, and allowing it, in turn, to become the property of 
 his first-born son, he undervalued it, and sold it to his 
 brother Jacob, who, being the younger, could not have 
 acquired it by right of birth. 
 
 The right of Esau to sell the birthright has never 
 been questioned; his wisdom in selling it may well be 
 questioned. The fact that Jacob, who became anxious 
 to obtain that birthright, felt that he must not only 
 make the purchase from Esau, its lawful owner, but 
 also knew that he must deceive their father in order 
 that he might secure from him the accompanying 
 blessing, is proof positive that the Birthright was the 
 lawful inheritance of Esau. 
 
 Moreover, when Jacob went in unto Isaac in the 
 disguise which he and his mother had devised, he went 
 with a lie on his lips, and said to his father, “I am 
 Esau thy first born.” But Isaac was distrustful; the 
 hands felt all right, but the voice aroused suspicion. So 
 the blind father asked, “Art thou my very son Esau?” 
 Again Jacob answered in the affirmative. 
 
The Sceptre and the Birthright 39 
 
 What was he after? That which belonged to the 
 first-born. 
 
 What did he get ? That which belonged to the first¬ 
 born. 
 
 He had not only bought it from the first-born him¬ 
 self, but also had deluded the father into bestowing 
 upon him the blessing which made the purchase secure 
 from the human side; for when Isaac found that Jacob 
 had secured the blessing from him by subtility, he could 
 not revoke it. 
 
 That word “blessing” seems to be the word which 
 attaches itself to the receiver and inheritor of even these 
 covenant promises which pertain wholly to earthly 
 things. For God had said to Abraham “In blessing I 
 will bless thee, and in multiplying I will multiply thee.” 
 It is also recorded that “God blessed Isaac * * * 
 
 saying I will bless thee, * * * and I will make 
 
 thy seed to multiply as the stars.” Esau’s sad cry was 
 exceedingly bitter over his disappointment when he 
 found that Jacob had supplanted him, but Isaac was 
 compelled to say to him, “I have blessed him (Jacob) 
 and he shall be blessed.” So it is recorded: “And 
 Isaac called Jacob and blessed him, and said unto him, 
 Thou shalt not take a wife of the daughters of Canaan. 
 Arise, go to Padan-aram, to the house of Bethuel, thy 
 mother’s father; and take thee a wife from thence of 
 the daughters of Laban, thy mother's brother. And 
 God Almighty bless thee, and make thee fruitful, and 
 multiply thee, that thou mayst be a multitude of peo¬ 
 ple; and I will give thee the blessing of Abraham, to 
 thee and to thy seed with thee.”—Gen. 28: 1-4. 
 
40 Judah's Sceptre and Joseph's Birthright 
 
 Thus we see that this blessing, as given to Abraham, 
 Isaac and Jacob, carries with it the promise of a 
 numerous posterity; also, that the “blessing of Abra¬ 
 ham” was given to Jacob by his father Isaac, who was 
 the direct inheritor of the Abrahamic heritage; and 
 that, while Isaac in fact gave it to Jacob, he intended 
 it for Esau, his first-born son, to whom it belonged by 
 right of birth. If it belonged to him because he was 
 the first-born, then it was his “birthright.” And since 
 he sold his birthright to Jacob, who thus became its 
 possessor, Jacob and not Esau must become the father 
 of that promised multitude of people which is con¬ 
 tained in the Birthright; i.e., the covenant promise to 
 Abraham. 
 
 In truth Esau could justly say: “Is he not rightly 
 named Jacob? (supplanter) for he hath supplanted me 
 these two times: he took away my birthright; and, 
 behold now he hath taken away my blessing.” 
 
 Although Jacob had received from his father the 
 much coveted blessing, which carried with it the in¬ 
 heritance of the Birthright promises, he was dissatis¬ 
 fied, and seemed to hold those blessings as insecure 
 until they had been ratified to him directly by the bless¬ 
 ing of God. Having secured them by fraud, he knew 
 that he was holding them under the protest of both his 
 father and his outraged brother. 
 
 So much from the human side. On the divine side, 
 God intended that Jacob should have the birthright, 
 for, as we have already shown, he chose Jacob in 
 preference to Esau before they were born. Had Jacob 
 trusted God, he would have placed him in possession 
 of the birthright in a perfectly honorable way; but he, 
 
The Sceptre and the Birthright 41 
 
 in distrust, took matters into his own hands, and 
 gained possession of it by wicked conniving. 
 
 It was because of this that he had more trouble to 
 secure the blessing of God upon his possession of this 
 inheritance than had his predecessors, and though he 
 wrestled for it with the angel all the night long, he 
 did not secure it until he had first confessed his name— 
 which was expressive of his character—to be Jacob, 
 i.e., supplanter. Then it was that God bestowed the 
 blessing, took away that reproachful name, and gave 
 him a new and unstained one, even Israel: the mean¬ 
 ing of which is: “As a prince thou hast prevailed with 
 God.” 
 
 The next legal inheritor of the Birthright was Reu¬ 
 ben, the first-born son of Jacob and Leah, his first 
 wife; but he, like Esau, lost it; and Joseph, the first¬ 
 born son of Rachel, the second and best loved wife of 
 Jacob, succeeded his father in the possession of it. But 
 that we are right in saying that the first-born is the 
 legal inheritor, is evident from the fact that Reuben, 
 the first born son of Jacob, is declared to have been 
 heir to the birthright. This is made clear in the Biblical 
 account of the entertainment which was given by 
 Joseph to his brethren, when they came into Egypt the 
 second time to buy food and brought Benjamin with 
 them; for when the feast was ready, and Joseph—who 
 had not yet revealed to them the fact that he was their 
 brother—gave the word, “Set on bread,” it is said of 
 the servants, who, it seems, had previously been in¬ 
 structed, that, “They sat before him the first-born ac- 
 
42 (Judah’s Sceptre and Joseph’s Birthright 
 
 cording to his Birthright, and the youngest according 
 to his youth: and the men marveled one at another.”— 
 Gen. 43: 33. 
 
 The fact that Reuben was the first born and possessor 
 of the Birthright, and the cause of his losing it, are set 
 forth in connection with the declaration that the Birth¬ 
 right had been given to Joseph, as follows: “Now the 
 sons of Reuben, (for he was the first-born; but foras¬ 
 much as he defiled his father’s bed, his birthright was 
 given to the sons of Joseph the son of Israel: and the 
 genealogy [of Reuben’s sons] is not to be reckoned 
 after the Birthright. For Judah prevailed above his 
 brethren, and of him is the chief ruler; but the birth¬ 
 right is Joseph’s.) The sons of Reuben the first-born 
 of Israel were, etc.”—1 Chron. 5: 1-3. 
 
 If our readers would know just why this act should 
 have caused Reuben to forfeit his birthright, they must 
 be able to read between the lines. We are only at lib¬ 
 erty to say that, after that act, if either Reuben or his 
 probable first-born had come into possession of the 
 Israelitish birthright, the Lord could not have declared, 
 as he did concerning Israel, “I planted thee a noble 
 vine, wholly a right seed.” 
 
 To Isaac and to Israel God had confirmed the 
 covenants of promise in their entirety, including in the 
 confirmation the promise of the land, a multiplicity of 
 seed, the one seed, or the Messianic covenant, and a 
 royal line; but you will note from the Scripture just 
 quoted, that the promise of a royal line, which, as the 
 sacred story proceeds, is clearly shown to contain the 
 Messianic covenant, had been separated from the 
 
The Sceptre and the Birthright 43 
 
 birthright, and given to Judah, the fourth son of 
 Jacob and Leah, while the birthright fell to Joseph. 
 
 This individual separation of the Sceptre and the 
 Birthright took place just previous to the death of 
 Jacob, who had these blessings at his disposal. Not, 
 however, as his own selfwill or human judgment might 
 suggest, but only as God should direct; for the history 
 of the people involved is a divine work from start to 
 finish, and its ultimate object is the glory of God in the 
 vindication of his word. 
 
 The call of Abraham and the giving of the promises 
 to him were supernatural; for God had appeared unto 
 and talked with him. The production of Isaac was 
 also supernatural. No human possibility was there. 
 But the possibility of faith was there, and it prevailed. 
 The conception, and the birth of Jacob and Esau were 
 also supernatural, for there were “two nations,” two 
 distinct races,—a white child and a red one—Caucas- 
 sian and Arabic, in one womb; and the manner of their 
 birth was so supernaturally manipulated, that, as they 
 struggled in the womb, Jacob held Esau’s heel, and 
 thus they were born: the very manner of which, as we 
 hope to show, is one of the most striking types in all 
 the Word of God. And yet, none of these events are 
 any more supernatural, nor attended with any greater 
 manifest power of God, nor is his will any more clearly 
 manifest in them, than is the transfer of the Sceptre, 
 and the Birthright, by dying Jacob, to Judah and to 
 Joseph. 
 
 At the time of Jacob’s death, all Israel was in 
 Egypt living in the land of Goshen. When it was re¬ 
 ported to Joseph that his father was dying, he took 
 
44 Judah's Sceptre and Joseph's Birthright 
 
 with him his two sons, and hastened to the bedside of 
 the dying patriarch. But when Joseph and his sons 
 were ushered into the presence of the dying man, it 
 appears that supernatural strength, from the one who 
 had given him the name of Israel, was given him, for, 
 although dying, it is recorded, that “He strengthened 
 himself and sat up in the bed.” Then discovering that 
 Joseph was not alone he asked, “Who are these?” to 
 which Joseph replied, saying, “They are my sons, 
 whom God hath given me in this place,” i. e., Egypt. 
 
 After Joseph had explained to Jacob, concerning his 
 half-blood Egyptian boys,—Joseph had married an 
 Egyptian woman—then Jacob proceeded to adopt them 
 as his own legal sons; at which time he said: “And 
 now thy two sons Ephraim and Manasseh, which were 
 born unto thee in the land of Egypt before I came unto 
 thee into Egypt, are mine; as Reuben and Simeon, 
 they shall be mine.” (Gen. 48:5.) But after the 
 adoption was completed he said to Joseph, concern¬ 
 ing the issue which should be begotten of him after 
 them, “They shall be thine,” but they “shall be called 
 after their brethren in their inheritance.” So it is that 
 the tribal names of all the posterity of Joseph are dealt 
 with, both from a historic and a prophetic standpoint, 
 as Ephraim and Manasseh. Do not forget that, for 
 upon it depends much of interest in that which is to 
 follow. 
 
 It would appear that, at the time of the adoption or 
 prior to it, the Holy Ghost had told Jacob that Ephraim 
 was the one which had been chosen by the Lord as the 
 inheritor of the birthright, or the blessing of the first 
 born. For at that time, the name of Ephraim, the 
 
45 
 
 The Sceptre and the Birthright 
 
 younger, was mentioned before Manasseh, the older; as 
 also the name of Reuben, who was the real first born, 
 is mentioned first when his name is coupled with that of 
 Simeon. But the transfer of the birthright from his 
 eldest to his younger son was not made known to Jo¬ 
 seph until after he had presented his sons before Israel 
 for the promised blessing. 
 
 Jacob had said, I will bless them.” So when Joseph 
 brought them to him, and bowed himself with his face 
 to the earth, he held Ephraim in his right hand toward 
 Israel s left, and ^lanasseh in his left hand to the right 
 hand of Jacob. Joseph in his human calculation, was 
 managing so as to have Manasseh his first born get that 
 promised “blessing” which was in Jacob’s right hand. 
 His thought was, “If I take Manasseh in my left hand, 
 that will bring him to the right of my father, so that, 
 even if he is blind, when he stretches forth his hands 
 to give the blessing, his right hand will rest on the head 
 of my first born son.” 
 
 But no! Look! As Jacob reaches out his hands to lay 
 them in blessing upon those two heads, he being under 
 the inspiration of the Holy Ghost,' is “guiding his 
 hands wittingly,” i. e., knowingly, crosses them and lets 
 his right hand rest upon the head of Ephraim, the 
 younger brother. They were in this position when 
 he blessed Joseph, and said, God, before whom my 
 fathers Abraham and Isaac did walk, the God which 
 fed me all my life long unto this day, the angel which 
 redeemed me from all evil, bless the lads; and let my 
 name (Israel) be named on them, and the name of my 
 fathers Abraham and Isaac, and let them grow into a 
 
46 Judah’s Sceptre and Joseph’s Birthright 
 
 multitude in the midst of the earth.’ These were the 
 collective blessings which those two received; together 
 they inherited the names of the racial fathers; together 
 they are to grow into a multitude of people. 
 
 At this juncture Joseph noticed that Jacob’s right 
 hand was not resting on Manasseh’s head, and wanted 
 to remove it, but Jacob refused, saying “Not so.” 
 
 “But,” says the anxious Joseph, “You have your 
 right hand on my younger son’s head.” 
 
 To this, Jacob replied, “I know it, my son, I know 
 
 it.” 
 
 How does Jacob know it? He is in a dying condi¬ 
 tion and blind. Ah, the Spirit—the Spirit of Proph¬ 
 ecy—is upon him ! 
 
 See what follows. Jacob does not remove his hands, 
 nor change their position ; but with his left hand still on 
 Manasseh’s head, and his right hand on Ephraim’s 
 head, he continues to prophesy; still the prophecies are 
 no longer collective, but special and individual. Of 
 Manasseh he declares, “He shall also become a people 
 (nation) and he shall also be great; but truly his 
 younger brother shall be greater than he, and his seed 
 shall become a multitude of nations. And he blessed 
 them that day, saying, In thee shall Israel bless, say¬ 
 ing : God make thee as Ephraim and as Manasseh; and 
 he set Ephraim before Manasseh.” Gen. 48:19, 20. 
 
 So Ephraim was set before Manasseh, both nation¬ 
 ally and tribally; but they were to grow together 
 until they became a multitude of people in the midst of 
 the earth. Eventually Manasseh was to become a sep¬ 
 arate nation, and as such was to be a great nation. But 
 
4 7 
 
 The Sceptre and the Birthright 
 
 Ephraim was to become a multitude of nations, or as 
 some translate it, “a company of nations”; in either 
 case this is a reiteration and confirmation of the promise 
 made to Abraham. 
 
 In his tribal relations, also, Ephraim was placed be¬ 
 fore his elder brother, because he was elevated to the 
 inheritance which was forfeited by Reuben, the first¬ 
 born of Israel. This is why God declares “I am a 
 father to Israel, and Ephraim is my first-born.” Jer. 
 3i : 9- 
 
 While the spirit of prophecy was still upon Jacob, he 
 called all his sons together to tell them what their pos¬ 
 terity should become “in the last days.” Among other 
 prophetic utterances, of which we shall speak later, was 
 the following concerning Judah and the Sceptre : “The 
 Sceptre shall not depart from Judah, nor a lawgiver 
 from between his feet, until Shiloh come; and unto him 
 shall the gathering of the people be.” Gen. 49 :io. 
 
 Whatever else the Birthright may have contained, or 
 if God ever did count those other blessings and prom¬ 
 ises as belonging to the Birthright, one thing is certain ; 
 that is, that when the Birthright passed into the pos¬ 
 session of Joseph and his sons, it was stripped bare of 
 all else, save the oft-repeated promises which pertain to 
 a multiplicity of seed for Abraham, Isaac, and Jacob. 
 Hence, when it was recorded in the Chronicles that the 
 Birthright was Joseph’s, it was understood that from 
 the loins of Joseph’s sons must come seed, posterity, 
 people. Yea, multitudes, nations—“many nations,” 
 even races of people. 
 
 This is the crucial test. Since the promise of the 
 fatherhood of many nations, which was given success- 
 
48 (Judah’s Sceptre and Joseph’s Birthright 
 
 ively to Abraham and Jacob, was inherited and sold by 
 Esau, then inherited and forfeited by Reuben, but 
 finally given to Joseph and his two sons, and never 
 revoked,—then, we say, that the crucial test, not only 
 for the faithfulness of God, but also for the integrity 
 of his Word, is that Joseph, through Ephraim and 
 Manasseh, must of necessity become the father of those 
 many nations which were promised to the fathers of 
 Israel. 
 
 But the fact that Joseph must become the father of 
 those promised nations is not only the crucial test of 
 God and his Word, but it is also a test of the power and 
 ■worth of FAITH; “By faith Jacob, when he was dy¬ 
 ing, blessed both the sons of Joseph.” Heb. 11:21. 
 What was that for which Jacob put forth faith when he 
 blessed the sons of Joseph? It was that they should 
 grow to be a multitude in the midst of the earth and 
 eventually become that which the Birthright demanded : 
 that is, a multitude of nations. It was this Birthright, 
 the fatherhood of many nations, that Esau sold. 
 

 CHAPTER IV. 
 
 Jacob's seed divided into two kingdoms. 
 
 When Boaz took Ruth the Moabitess for a wife, the 
 people who were assembled prayed for her, saying: 
 “The Lord make thee like Rachel and like Leah, which 
 two did build the house of Israel." The fact that these 
 two women, as the wives of Jacob, were the builders of 
 the house of Israel, would of necessity divide the im¬ 
 mediate household t>f Jacob into two families. Hence 
 the pertinency of the question: Considerest thou not 
 the two families which the Lord hath chosen ? Jer. 
 
 3 :2 4- . . 1 
 
 Since the covenant promise of the Birthright was 
 
 given to one of these two families, and that of the Scep¬ 
 tre to the other, it would be but natural—especially 
 since one of these forthcoming blessings was to be so 
 much superior to the other—for these families to keep 
 somewhat apart, so as to keep their family distinctions 
 intact. This they did, and yet they dwelt together for 
 a number of centuries, apparently without any factions 
 whatever. 
 
 Together, as one nation, they lived on in Goshen. 
 Together the Sceptre and the Birthright families are 
 pressed into bondage. Together the children of Rachel, 
 of whom it was prophesied that there should be thou¬ 
 sands of millions, and the children of Leah, the mother 
 of coming royalty—royalty which, as the sequel proves, 
 is not only the grandest and best that this world will 
 
 49 
 
50 Judah’s Sceptre and Joseph’s Birthright 
 
 ever know, but also the most glorious that will ever be 
 known in all the universe of God—together they bend 
 their necks to the yoke, and their backs to the burdens. 
 Together they serve those unjust taskmasters. To¬ 
 gether their Lord, whose presence was with them, 
 brought them out of that galling Egyptian servitude, 
 out through the Red Sea, and into the wilderness. 
 There, still together, they refreshed their spirits by 
 drinking from that spiritual Rock which followed them ; 
 and there they refreshed their bodies with drink from 
 that literal rock which, as we shall prove, they carried 
 with them. Together they ate the same spiritual and 
 temporal meat, albeit, at times, that temporal meat was 
 angels’ food which God sent down from one of their 
 habitations. 
 
 Together they crossed the Jordan, marched around 
 Jericho, drove out the Canaanites, and —for a season 
 only inhabited that promised land; in which they en¬ 
 joyed the blessings and privileges of a theocratic gov¬ 
 ernment. But it is recorded that they lightly esteemed 
 the Rock of their salvation, cried down the theocracy, 
 and shouted over a man-archy. Refusing Him who 
 had honored, protected and cherished them as a hus¬ 
 band doth a wife, despising that Divine One who had 
 followed them and led them, and nourished them, and 
 fought for them, they demanded that like the nations 
 around them, a man should be their king. 
 
 Then it was that there arose trouble, trouble which 
 resulted in strifes and factions galore; for after the es¬ 
 tablishment of the monarchy only three kings—namely: 
 
 Saul, David and Solomon—reigned over all Israel in 
 one united kingdom. 
 
Jacob’s Seed Divided into Two Kingdoms 5 1 
 
 After the death of Solomon, contingencies arose in 
 Israel, which brought the two families that held the 
 covenant blessings face to face with issues that resulted 
 in a division of the nation, which placed both the fam¬ 
 ilies of Rachel and Leah—or more properly, Judah and 
 Joseph, since they are the promise-holders—into posi¬ 
 tions to fulfill their God-appointed destinies. And yet 
 we shall find that the mills of God do grind—oh, so 
 very slowly. 
 
 There is contained in the eleventh and twelfth chap¬ 
 ters of the book of First Kings a record of the division 
 of the tribes of Israel into two kingdoms, with a son of 
 the royal family as king over one kingdom, and a son 
 of the house of Joseph as king over the other and larger 
 kingdom. 
 
 King Solomon had married strange wives, and be¬ 
 cause of them he had burnt incense, and sacrificed unto 
 Moloch and other idols; and because of this, “The Lord 
 said unto Solomon, Forasmuch as this is done of thee, 
 and thou hast not kept my covenant and my statutes, 
 which I have commanded thee, I will surely rend the 
 kingdom from thee, and give it to thy servant. Not¬ 
 withstanding, in thy days I will not do it, for David thy 
 father’s sake; but I will rend it out of the hand of thy 
 son. Howbeit I will not rend away all the kingdom; 
 but I will give one tribe to thy son for David my ser¬ 
 vant’s sake, and for Jerusalem’s sake which I have 
 
 chosen.” i Kings 11:11-13. 
 
 The twenty-sixth verse of the same chapter speaks 
 of Jeroboam, the son of Nebat, an Ephrathite, Solo¬ 
 mon’s servant. It is known that the word Ephrathite 
 means Ephraimite. The record further states And 
 
52 Judah’s Sceptre and Joseph’s Birthright 
 
 the man Jeroboam was a mighty man of valor: and 
 Solomon seeing the young man that he was industrious, 
 he made him ruler over all the charge of the house of 
 Joseph.” i Kings 11:28. 
 
 When the Birthright was transferred to the sons of 
 Joseph, Ephraim, the younger, was set before Manas- 
 seh, the elder, and, aside from the fact of joint inherit¬ 
 ance in the multitude of posterity, Ephraim seems to 
 enjoy the special Birthright, or first-born distinctions. 
 This is shown in several ways; but at present we will 
 only call your attention to the fact that God says: “I 
 
 am a father to Israel, and Ephraim is my first-born.” 
 Jer. 31:9. 
 
 We have in this man Jeroboam, a servant of Solo¬ 
 mon’s, an Ephraimite, who was ruler over all the Birth¬ 
 right family. God had told Solomon, that after his 
 death he would give the kingdom to his servant, but, 
 not all. In harmony with these things we read: 
 
 And it came to pass that at the time when Jeroboam 
 went out of Jerusalem, that the prophet Ahijah, the 
 Shilonite, found him in the way; and he had clad him¬ 
 self with a new garment; and the two were alone in the 
 field. And Ahijah caught the new garment that was 
 on him, and rent it in twelve pieces. And he said to 
 Jeroboam, Take thee ten pieces: for thus saith the 
 Tord, the God of Israel, Behold I will rend the kingdom' 
 out of the hand of Solomon, and will give ten tribes to 
 thee. * * * Howbeit I will not take the whole 
 kingdom out of his hand: * * * for David my 
 servant s sake, whom I chose,—because he kept my 
 commandments and my statutes. But I will take the 
 kingdom out of his son’s hand, and will give it unto 
 
Jacob's Seed Divided into Two Kingdoms 53 
 
 thee, even ten tribes. And unto his son will I give one 
 tribe, that David my servant may have a light alway 
 before me in Jerusalem, the city which I have chosen 
 to put my name there. And I will take thee, and thou 
 shalt reign according to all that thy soul desireth, and 
 
 thou shalt be king over Israel." 
 
 In this prophecy, there is made a promise to a son of 
 the house of Joseph, that he shall reign over ten tribes, 
 and be king over Israel. Hence if Jeroboam ever re¬ 
 ceived his promised kingdom, it must have been formed 
 by a confederacy of ten of the tribes of Israel, and that 
 ten-tribed kingdom or confederation must needs be 
 called “ISRAEL,” or the prophecy fails. 
 
 After this prophecy, which God gave to Ahijah to de¬ 
 liver to Jeroboam, was made public, Solomon became so 
 jealous for himself and posterity that he undertook to 
 kill Jeroboam; while he, in order to escape the wrath of 
 Solomon, fled to Egypt and remained there until after 
 the death of Solomon. At the death of Solomon the 
 royal succession fell to his son, Rehoboam, who, at the 
 time of his accession, had gathered with all Israel at 
 Shechem, the place where, for reasons which will be 
 given later, Israel crowned her sovereigns. But difficul¬ 
 ties arose. The people had grievances which they want¬ 
 ed adjusted, before they were willing to submit to the 
 rule of this young sovereign. Solomon had laid upon 
 them an enormous tax for the building and furnishing 
 of the temple and royal palaces. These were finished and 
 furnished, but the taxes were not abated. Also there 
 was this taxation without representation by any in Is¬ 
 rael, except from the royal tribe of Judah. Still, in 
 spite of the fact that a spirit of rebellion had possession 
 
54 Judah’s Sceptre and Joseph’s Birthright 
 
 of them because of these facts, they were willing to 
 hold a consultation with Rehoboam, in hope that their 
 condition might be bettered and amity might still pre¬ 
 vail. So they made Jeroboam their spokesman, and 
 directed him to say to the young king; “Thy father 
 made our yoke grievous; now, therefore, make thou the 
 grievous service of thy father, and his heavy yoke 
 which he put upon us, lighter, and we will serve thee.” 
 
 His reply to this request was, “Depart yet for three 
 days, then come again to me.” During this three days 
 of grace, which he had asked, and they had granted, 
 Rehoboam first consulted with the old men, asking them 
 how they would advise him to answer the people. They 
 gave him wholesome counsel, saying to him that if he 
 would “Speak good words to them, then they will be 
 thy servants forever.” 
 
 Then he consulted with the young men, with whom 
 he had grown up, asking them how they would advise 
 him. But their advice was hasty and hot-headed. They 
 said, “Thus shalt thou say unto them, My little finger 
 shall be thicker than my father’s loins. And now, 
 whereas my father did lade you with a heavy yoke, I 
 will add to your yoke: my father chastised you with 
 whips, but I will chastise you with scorpions.” 
 
 When the three days had expired, Jeroboam and the 
 people came again to King Rehoboam, as he had ap¬ 
 pointed, to receive the answer to their request. Then 
 Rehoboam answered them roughly, forsaking the coun¬ 
 sel of the old men, and adhering to the counsel which 
 the young men in their pride and egotism had given, 
 using their very words. 
 
Jacob's Seed Divided into Two Kingdoms 55 
 
 “Whips” and “scorpions!” How insulting! Surely in 
 all the figures of speech there could not have been 
 chosen any so hard for that elect people to swallow. 
 But they did not swallow them ; they rebelled. The com¬ 
 mand to the people was, “To your tents, O Israel! The 
 challenge to the royal house was, “Now, see to thy own 
 
 house!” 
 
 Rehoboam’s next move was to send Adoram, who 
 had charge of the tribute, to collect the taxes then due. 
 But instead of paying their taxes, the people stoned the 
 man to death; and as soon as Rehoboam heard this,.he 
 fled in his chariot, and with all speed, to Jerusalem. 
 
 Then comes the following: “So Israel rebelled 
 against the house of David unto this day. And it came 
 to pass, when all Israel heard that Jeroboam was Come 
 again, that they sent and called him unto the congrega¬ 
 tion and made him king over all Israel. * * * And 
 
 when Rehoboam was come to Jerusalem, he assembled 
 all the house of Judah, with the tribe of Benjamin, an 
 hundred and four score thousand men which were war¬ 
 riors, to fight against the house of Israel, to bring the 
 kingdom again to Rehoboam, the son of Solomon. But 
 the word of God came unto Shemaniah the man of God, 
 saying, Speak unto Rehoboam, the son of Solomon, 
 king of Judah, and unto all the house of Judah and 
 Benjamin, and to the remnant of the people, saying, 
 Thus saith the Lord, Ye shall not go up, nor fight 
 against your brethren the children of Israel: return 
 every man to his house ; for this thing is from me. i. e., 
 
 the division. I Kings 12:19-24. 
 
 Well may the Lord say, “This thing is from me.” In 
 the division of that race into two kingdoms, he has ful- 
 
56 Judah’s Sceptre and Joseph’s Birthright 
 
 filled his word to Solomon concerning the rending of 
 the kingdom out of the hand of his son, and giving it to 
 his servant. Yet, in doing so, he remembered not only 
 his oath to David, but also his word to Solomon, in that 
 he did not rend away all the kingdom; for there was 
 one tribe, that of Benjamin, left with the royal tribe. 
 
 Also the prophecy of Ahijah to Jeroboam was ful¬ 
 filled, for he became king of the ten-tribed kingdom, 
 which, by Divine appointment, retained the national 
 name of Israel, while that of Judah was given to the 
 other kingdom. Thus the titles “House of Israel,” and 
 the “House of Judah” are used to designate the two 
 kingdoms, as they stand separated and in opposition to 
 each other. 
 
 Moreover, since the Birthright tribes, Ephraim and 
 Manasseh, went with the ten-tribed kingdom, and a 
 scion of the house of Joseph, to whom pertains the 
 Birthright, was king over that kingdom, and a son 
 of the royal house of Judah, to whom pertains the 
 Sceptre, was king over the other kingdom, which 
 bears the name of the inheritor of the Sceptre, then, 
 surely, the Sceptre and the Birthright were separated 
 then and there. They were not only separated, 
 but each became a nucleus around which either the 
 one or the other, of all the seed of Abraham, Isaac, and 
 Jacob, did gather. Thus the SCEPTRE and the 
 BIRTHRIGHT families each became the head and 
 representative of a distinct nation, or commonwealth. 
 Each was then free to go forward, independent of the 
 other, and fulfill its God-appointed destiny; one to ful¬ 
 fill the first covenant which the Lord made with their 
 
Jacob's Seed Divided into Two Kingdoms 57 
 
 father Abraham, that of becoming many nations, and 
 the other to fulfill the second covenant of bringing forth 
 the Messiah. 
 
 The first thing recorded of Jeroboam, as king of Is¬ 
 rael, is that he built the city of Shechem, in Mount 
 Ephraim, and dwelt there. This city was the first 
 capital of that kingdom. From there the king of Is¬ 
 rael went out and built the city of Penuel, and seemed 
 to prosper for a short season. But Jeroboam fell to 
 thinking that, if his subjects were allowed to continue 
 going to Jerusalem to sacrifice unto the Lord, their 
 hearts would turn again to Rehoboam, whose capital 
 city it was, and they would then kill him, and go again 
 to the kingdom of Judah. 
 
 Therefore he made two calves of gold, and said 
 unto the people, “It is too much (trouble) for you to 
 go to Jerusalem: behold thy gods, O Israel, which 
 brought thee up out of the land of Egypt. And he set 
 one in Bethel, and one in Dan. And this thing became 
 a sin, for the people went to worship before the one (in 
 Bethel), and even unto Dan. And he made a house 
 of high places, and made priests of the lowest of the 
 people, which were not of the sons of Levi. 
 
 And Jeroboam ordained a feast in the eighth month, 
 on the fifteenth day of the month, like unto the feast 
 that is in Judah, and he offered upon the altar. So did 
 he in Bethel, sacrificing unto the calves that he had 
 made: and he placed in Bethel the priests of the high 
 places which he had made. So he offered upon the 
 altar which he had made in Bethel, on the fifteenth day 
 of the eighth month, even in the month which he had 
 
58 Judah’s Sceptre and Joseph’s Birthright 
 
 devised in his own heart; and ordained a feast unto the 
 Children of Israel, and he offered upon the altar and 
 burnt incense.” i Kings 12:28-33. 
 
 This was the great sin which was such a curse to the 
 people. But we want you to note just how the Lord 
 speaks of it. After the prophet whom he had sent out 
 of Judah had proclaimed the doom of Jeroboam, he 
 further adds: “The Lord shall smite Israel, as a reed is 
 shaken in the water, and he shall root up Israel out of 
 his good land, which he gave to their fathers, and shall 
 scatter them beyond the river, because they have made 
 their groves, provoking the Lord to anger. And he 
 shall give Israel up because of the sins of Jeroboam, 
 who did sin, and who made Israel to sin.” 1 Kings 
 
 14 : J 5> 16. 
 
 Dear reader, please note that it was Israel, and not 
 Judah, over which Jeroboam reigned; that it was Is¬ 
 rael, and not Judah, whom he caused to sin; that it was 
 Israel the ten-tribed kingdom, and not Judah, the royal 
 kingdom, that worshiped those two golden calves 
 which Jeroboam the king of Israel had set up in his 
 own territory, and not in the land of Judah; that it was 
 Israel whom the Lord declared he would give up, root 
 out of that land, and scatter beyond the river, because 
 of this thing. For the people of the kingdom of Judah 
 never did worship those golden calves; neither did they 
 worship at Bethel, nor in Dan: they worshiped in Je¬ 
 rusalem. Later, the royal kingdom did go into idol¬ 
 atry ; but it was Baalism, and not this special form of 
 idolatry which had its origin in Jeroboam, for this was 
 confined alone to Israel. 
 
Jacob’s Seed Divided into Two Kingdoms 59 
 
 We find that the history of the two kingdoms is in¬ 
 termingled throughout the books of First and Second 
 Kings, but never confounded. So that, with a little 
 care and thoughtfulness on our part, there need be no 
 confusion. For instance, it is recorded that, “The days 
 which Jeroboam reigned were two-and-twenty years, 
 and he slept with his fathers, and Nadab, his son, 
 reigned in his stead.” i Kings 14:20. But the very 
 next verse tells us that, “Rehoboam, the son of Solo¬ 
 mon, reigned in Judah. Rehoboam was forty years old 
 when he began to reign, and he reigned seventeen years 
 in Jerusalem.” The two reigns began simultaneously. 
 If Jeroboam’s reign lasted for twenty-two years, and 
 Rehoboam’s only for seventeen years, then it must 
 needs be that some other king or kings reigned for five 
 years contemporaneously with Jeroboam, unless the 
 kingdom of Judah had collapsed; but it had not. So the 
 record declares, “Now, in the eighteenth year of Jero¬ 
 boam, the son of Nabat, reigned Abijah over Judah. 
 Three years reigned he in Jerusalem.” 1 Kings 15: 1. 
 Seventeen years for Rehoboam and three for Abijah, 
 are only twenty of Jeroboam’s twenty-two years. So 
 if the record be correct, we shall expect it to tell who 
 ascended the throne of Judah in the twentieth year of 
 Jeroboam’s reign. This it does do, as follows : “And 
 in the twentieth year of Jeroboam, king of Israel, 
 reigned Asa over Judah.” 1 Kings 15:9. 
 
 Now, if Asa lived and reigned more than two years, 
 he lived to see the death of Jeroboam and the elevation 
 of his successor. Hence, the record continues: “And 
 Nadab, the son of Jeroboam, began to reign over Is¬ 
 rael in the second year of Asa, king of Judah, and 
 
60 Judah’s Sceptre and Joseph’s Birthright 
 
 reigned over Israel two years. And he did evil in the 
 sight of the Lord, and walked in the ways of his father, 
 and in the sin wherewith he made Israel to sin.” 
 
 Then follows a record of the fulfillment of the 
 prophecy concerning the doom of Jeroboam, viz., the 
 entire destruction of his family, at the hand of Baasha, 
 of the house of Issachar, who reigned instead of Nadab 
 son of Jeroboam. Hence it is recorded that “In the 
 third year of Asa, king of Judah, began Baasha, the 
 son of Ahijah, to reign over all Israel in Tirzah, 
 twenty-and-four years. And he did evil in the sight of 
 the Lord, and walked in the ways of Jeroboam, and in 
 his sin wherewith he made Israel to sin.” i Kings 
 I 5 .‘ 33 , 34 - 
 
 We have brought you down to the contemporaneous 
 reigns of Asa, the third king in Judah, and Baasha, the 
 third king in Israel, not only to show that there need be 
 no confusion in this intermingled history, but also for 
 another purpose, which follows. You will notice that 
 in the last quotation, the expression “all Israel” occurs, 
 while in the twenty-second verse is the corresponding 
 expression “all Judah.” “Then King Asa made a 
 proclamation throughout all Judah” These expres¬ 
 sions, all Israel and all Judah, are undoubtedly used as 
 contradistinctive titles of the two kingdoms into which 
 the people were divided. 
 
 The expression “all Israel,” as used in the above 
 quotation, and with the same meaning in many other 
 places in the Scriptures, has confused many students. 
 They seem to think it means, or ought to mean, all the 
 people who are the descendants of Israel, i. e., all Is¬ 
 raelites ; whereas it simply means, in this instance, and 
 
Jacob's Seed Divided into Two Kingdoms 61 
 
 many others, all the country occupied by the ten tribes 
 which formed the kingdom of Israel, just as the expres¬ 
 sion “all Judah,” or “all Judaea”—the Greek form of 
 the same term—is used to designate all of the country 
 which was given to the tribes of Judah and Benjamin, 
 they being the tribes which composed the kingdom of 
 Judah. Jerusalem, the capital of the kingdom, was lo¬ 
 cated in that portion allotted to Benjamin, and Judah s 
 portion was the hill country south of Jerusalem. 
 
CHAPTER V. 
 
 ALL ISRAELITES ARE NOT JEWS. 
 
 After the division which occurred among the seed of 
 Abraham in the days of Jeroboam and Rehoboam, and 
 before the two kingdoms had settled down to steady 
 going, there arose several contingencies which we must 
 understand, before we can intelligently follow their 
 history any farther. 
 
 By consulting the eleventh chapter of Second Chron¬ 
 icles we find a brief recapitulation of the history of the 
 revolt of the Ten Tribes, to which are added further de¬ 
 tails as to the result, a list of the cities which were built 
 by Rehoboam for the defense of the kingdom of Judah, 
 and the following: 
 
 “And he fortified the strongholds, and put captains in 
 them, and stores of victuals, and of oil and wine. And 
 in every several city he put shields and spears, and 
 made them exceeding strong, having Judah and Benja¬ 
 min on his side. And the priests and the Levites that 
 were in all Israel (i. e., the territory of country occu¬ 
 pied by the ten-tribed kingdom) resorted to him out 
 of all their coasts. For the Levites left their suburbs 
 and their possessions, and came to Judah and Jerusa¬ 
 lem : for Jeroboam and his sons had cast them off from 
 executing the priest's office unto the Lord: And he 
 ordained him priests for the high places, and for the 
 devils, and for the calves which he had made. And 
 alter them out of all the tribes of Israel such as set their 
 
 62 
 
63 
 
 All Israelites are not Jews 
 
 hearts to seek the Lord God of Israel came to Jerusa¬ 
 lem, to sacrifice unto the Lord God of their fathers. So 
 they strengthened the kingdom of Judah, and made 
 Rehoboam, the son of Solomon, strong.” 2 Chron. 11: 
 n-17. 
 
 These statements make it clear that, after Jeroboam, 
 the king of Israel, had set up those golden calves, and 
 made priests of the lowest of the people, he would not 
 allow the Levites, whom the Lord had made the priestly 
 tribe of the race, execute any priestly offices, or to con¬ 
 duct any services unto the Lord God of their fathers; 
 and for this reason they returned to Rehoboam, who 
 already, as is affirmed, had the tribes of Judah and Ben¬ 
 jamin on his side. Thus the kingdom of Judah, for a 
 while at least, was composed of three tribes, in addition 
 to those scattered families out of all the rest of the 
 tribes who would not forsake the worship of the God 
 of Israel, and who would not worship the calves which 
 Jeroboam had set up; but those people evidently lost 
 their tribal relations and were assimilated into one of 
 the three tribes of which the kingdom of Judah was 
 composed, for in all the history and prophecy which 
 concerns the three-tribed kingdom, there are no tribal 
 names used, save only those of Judah, Benjamin and 
 Levi. 
 
 Before we carry the history of these two kingdoms 
 any farther, or leave the A B C of this matter, we deem 
 it important to place before our readers an array of 
 Scripture texts, in which both houses, kingdoms, na¬ 
 tions, or families of Abraham’s posterity, through the 
 Isaac-Jacob line, are spoken of in the same passage in 
 
64 Judah’s Sceptre and Joseph’s Birthright 
 
 such a way that the most simple minded cannot fail to 
 see that two distinct peoples are being considered. 
 
 We cannot, however, at this juncture, give the rela¬ 
 tive place of these Scriptures, as regards the history, 
 past, present and future, of these people under consid¬ 
 eration. We place these Scriptures before you, only to 
 show, at present, that ever after the division of the 
 people into two commonwealths, in the days of Reho- ^ 
 boam and Jeroboam, they were recognized in scriptural 
 history and prophecy as two kingdoms or nations. 
 
 For instance, take the following—“Behold the days 
 come, saith the Lord, that I will perform that good 
 thing which I have promised unto the house of Israel, 
 and to the house of Judah.” Jer. 33114. Here the Lord 
 has promised to perform a certain, “good thing” for 
 “The house of Israelbut he has just as assuredly 
 promised to perform that same certain “good thing” for 
 the house of Judah, as well as for Israel, for the house 
 of Judah is not included in the house of Israel, and vice 
 versa. 
 
 Take another, as follows: “And I will cause the cap¬ 
 tivity of Judah and the capitivity of Israel to return, 
 and will build them as at the first.” Jer. 33 7. Here 
 it is a question not only of “the captivity of Judah,” 
 but also “the captivity of Israel.” Neither is it a ques¬ 
 tion only of the return of the captivity of Judah, for 
 there is promised also in the same sentence the return 
 of the captivity of Israel, i. e., a people who are not 
 included with “Judah.” 
 
 Again, “For lo! the days come, saith the Lord, that I 
 will bring again the captivity of my people Israel and 
 Judah, saith the Lord: and I will cause them to return 
 

 All Israelites are not Jews 65 
 
 to the land that I gave to their fathers, and they shall 
 possess it. And these are the words that the Lord 
 spake concerning Israel and concerning Judah/’ Jer. 
 30: 3, 4. Here is something that concerns Judah; but 
 it also concerns Israel; and the people whom it concerns 
 are “my people Israel and Judah.” So, if Judah, the 
 Jews, are the people of the Lord, then the Lord has a 
 people besides the Jews whom he calls Israel, and who 
 are not counted among the Jews. 
 
 Still another: “For the children of Israel, and the 
 children of Judah have only done evil before me from 
 their youth.” Jer. 32:30. You see that while speak¬ 
 ing of the evildoing of his people, it was not sufficient 
 for the Lord to speak of the children of Israel only, 
 but the children of Judah must also be included, in 
 order to embrace all who are under consideration. 
 
 In Jer. 13 :ii, we have indisputable proofs of the two 
 houses, since the broadest generic terms possible are 
 used. Here it is: “For as a girdle cleaveth to the loins 
 of a man, so have I caused to cleave unto me the whole 
 house of Israel and the whole house of Judah, saith the 
 Lord; that they might be unto me for a people, and for 
 a name, and for a praise, and for a glory; but they 
 would not hear.” This statement gives us to under¬ 
 stand that “the whole house of Judah” are not all of 
 the Lord’s people, and that “the whole house of Israel” 
 are not all of the Lord’s people; but that it takes “the 
 whole house of Israel” together with “the whole house 
 of Judah” to make all of his chosen people. 
 
 It also proves that there is a people called “the whole 
 house of Israel” of which “the whole house of Judah” 
 is regarded as neither part nor parcel. True, they are 
 

 Judah’s Sceptre and Joseph’s Birthright 
 
 brethren, because they all are of the seed of Jacob. As 
 such, they are Jacobites,—or, since Jacob’s name was 
 changed to Israel his descendants may all be called 
 Israelites. But it is a fact that the seed of Jacob have 
 been divided, by the will, the decree, and the direct in¬ 
 tervention of God, into two kingdoms, or nations, one 
 of which, when politically considered, is called “the 
 whole house of Israel,” “the children of Israel,” “the 
 house of Israel,” “all Israel,” and “Israel”; while the 
 other nation is called “the whole house of Judah,” 
 “the house of Judah,” “the children of Judah,” “all 
 Judah,” and “Judah,” or “the Jews.” 
 
 The name Jew is derived from, or rather is a corrup¬ 
 tion of, the name of Judah (Singular Ju-dah, or Jew- 
 dah; plural, Ju-dahs, or Jew-dahs; possessive, Ju-dah’s, 
 or Jew-dah’s; contracted, Jew, Jews and Jew’s). Hence 
 it is that the names Jew and Jews are applied only to 
 the people who composed the kingdom of Judah. Also 
 it was their land only which was designated as “Judah” 
 and “all Judah,” and which finally became known as 
 “Judea” and “Jewry," “all Judea” and “ALL 
 JEWRY.” 
 
 Indeed, long before the division took place, Moses, 
 while prophesying unto the seed of Jacob, cried out, 
 “Hear, Lord, the voice of Judah, and bring him unto 
 his people.” This can mean nothing else, except that 
 Judah was to be separated from his people, and finally, 
 if that prayer is ever answered, was to be brought back 
 to them. 
 
 But let us continue our array of texts in which both 
 houses are mentioned, almost in the same breath. “And 
 
 I 
 
 saw, when for all the causes whereby backsliding 
 
 ■ 
 
 
All Israelites are not Jews 
 
 6 7 
 
 Israel committed adultery I had put her away, and 
 given her a bill of divorce; yet her treacherous sister 
 Judah, feared not, but went and played the harlot also/’ 
 
 Jer. 3:8. 
 
 Here Israel and Judah are not the same; 
 
 They are only sisters, both in shame. 
 
 “And the Lord said unto me, That backsliding Israel 
 hath justified herself more than treacherous Judah/’ 
 Jer. 3:11. 
 
 Here Israel, in idolatry the adulterous, 
 
 Is justified more than Judah, the treacherous: 
 
 although God had said, “Though thou, Israel, play the 
 harlot, yet let not Judah offend.” Hosea 4 :I 5 * And he 
 also said, “I will no more have mercy upon the house 
 of Israel [that I should altogether pardon them— 
 Margin ]. But I will have mercy upon the house of 
 Judah, and will save them by the Lord their God. 
 
 Hosea 1: 6, 7. 
 
 The name, “Jerusalem” is often used to designate the 
 Jewish people because it was their chief city. When 
 Jesus wept over the city and cried out “Jerusalem, Je¬ 
 rusalem, * * * how oft would I have gathered 
 
 you as a hen gathereth her brood under her wing, but 
 ye would not!” he did not mean the streets and build¬ 
 ings of the city, but the people; and not only the people 
 dwelling within the walls, but the nation as well. For 
 it was not only the Jewish capital—but it was their 
 metropolis, their commercial center, their citadel, their 
 royal city, their sanctuary and in every way the rep¬ 
 resentative city of their nation. 
 
68 Judah's Sceptre and Joseph’s Birthright 
 
 This being true, we may expect that the name of the 
 capital city of the ten-tribed kingdom would be used as 
 a representative name and applied to that nation. Also, 
 since the name of Judah was given as a national name 
 for the Jewish people, because of the fact that it was 
 one of the royal sons from the tribe of Judah who led 
 the revolt when she became a separate nation, and the 
 fact that her kings were of Judah’s line, thus making 
 the tribe of Judah the representative tribe, so we might 
 expect the same thing with reference to the ten-tribed 
 kingdom. Jeroboam reigned over Israel in Shechem 
 twenty-two years, and was succeeded by Nadab, his 
 son, who reigned two years. After this, Baasha con¬ 
 spired against him, killed him, and reigned in his stead; 
 but he moved the capital to Tirzah, where he reigned 
 for twenty-four years, and was followed by his son, 
 Elah, who reigned in that city two years. Then he 
 was conspired against by Zimri, who reigned only seven 
 days, until he in turn was conspired against and died 
 by burning the king’s house down over his own head. 
 Then Omri, who had conspired against Zimri and suc¬ 
 ceeded him to the throne, bought a hill from Shemar, 
 on which he built the city of Samaria, which became 
 the permanent capital of the kingdom of Israel. Honce 
 the name of the chief city of Israel, Samaria, is often 
 used, when referring to Israel, in the same representa¬ 
 tive way that Jerusalem is, in the case of the Jews. 
 
 For an example take the following: “Thy Calf, O 
 Samaria, hath cast thee off; mine anger is kindled 
 against them: how long will it be ere they attain to 
 innocency? For from Israel was it also: the workman 
 made it; therefore it is net God: but the Calf of Sa- 
 
69 
 
 All Israelites are not Jews 
 
 maria shall be broken in pieces.” Hosea 8: 5> 6. Of 
 course, the calf herein referred to is the calf worship 
 instituted by Jeroboam, who caused Israel to sin, and 
 since the calves were made by the workmen of Israel, 
 they were not God. So we see that Samaria stands for 
 Israel, whose capital it is, and whose own workmen 
 had made the calf which they themselves worshiped. 
 
 But this nation has another name which stands for 
 the whole, as well as that of Israel and Samaria. Look 
 ye! “When I would have healed Israel, then the in¬ 
 iquity of Ephraim was discovered, and the wickedness 
 of Samaria : for they commit falsehood.” Hosea 7 :i. 
 
 Thus we see that the name of Ephraim is used as a 
 representative name for the northern kingdom, just as 
 the name of Judah is used for the southern kingdom, 
 and that the names Israel, Ephraim and Samaria are 
 used as names of the ten-tribed kingdom in contradis¬ 
 tinction to those of the three-tribed kingdom, which 
 
 are Judah, Jerusalem, and the Jews. 
 
 On the very day on which Moses died, while he was 
 reiterating and enlarging upon the prophecies which 
 Jacob had given at the time of his death, he made a 
 prophecy concerning the pre-eminence of Ephraim in 
 Joseph-Israel, as follows: “Let the blessing come upon 
 the head of Joseph, and upon the top of the head of him 
 that was separated from his brethren. His glory is 
 like the firstling of his bullock, and his horns are like 
 the horns of unicorns: with them he shall push the 
 people together to the ends of the earth: and they are 
 the ten thousands of Ephraim, and they are the thou¬ 
 sands of Manasseh.” 
 
7 ° Judah’s Sceptre and Joseph’s Birthright 
 
 With the name of Ephraim standing at the head of 
 one of the two nations of Jacob, and the name of Judah 
 at the head of the other, we can easily understand such 
 expressions as the following: “O Ephraim, what shall 
 I do unto thee? O Judah, what shall I do unto thee? 
 For your goodness is as a morning cloud, and as the 
 early dew it goeth away.” Hosea 6:4. 
 
 Since both Judah, the fourth son of Jacob, and Eph¬ 
 raim, the second son of Joseph, had been dead for 
 nearly one thousand years prior to the writing of these 
 Scriptures which we have just given, we must know 
 that these are national names, used to represent the na¬ 
 tional conditions of the two nations which are ad¬ 
 dressed. 
 
 So, also, is the following: “Therefore will I be unto 
 Ephraim as a moth, and to the house of Judah as rot¬ 
 tenness. When Ephraim saw his sickness, and Judah 
 saw his wound, then went Ephraim to the Assyrian, 
 and sent to King Jared; yet he could not heal you of 
 your wound. For I will be unto Ephraim as a lion, 
 and as a young lion to the house of Judah: I, even I, 
 will tear and go away, and none shall rescue them. I 
 will go and return to my place, until they acknowledge 
 their offence, and seek my face: in their affliction they 
 will seek me early.” Hosea 5: 12-15. 
 
 Before proceeding further with the history of these 
 two kingdoms, there is one other point which must be 
 settled once for all. This is that the people of God 
 whom he distinctively calls “Israel,” the heads of which 
 are the birthright holders, unto whom was given that 
 national name—it coming to them with the birthright 
 
All Israelites are not Jews 7 1 
 
 at the time of the transfer of that inheritance—are not 
 Jews, that the Holy Spirit has never, either in Biblical 
 history or prophecy, called them Jews, and that they 
 have never been called Jews except by uninformed his¬ 
 torians and by unscriptural teachers of the Word of 
 God. 
 
 Understand us: we do not say that the Jews are not 
 Israelites; they belong to the posterity of Jacob, who 
 was called Israel; hence they are all Israelites. But the 
 great bulk of Israelites are not the Jews, just as the 
 great bulk of Americans are not Californians, and yet 
 all Californians are Americans; also, as in writing the 
 history of America we must of necessity write the his¬ 
 tory of California, because California is a part of Amer¬ 
 ica ; but we could write a history of California without 
 
 writing a history of America. 
 
 So, in writing the history of Israel we must needs 
 write the history of the Jews, but we could write the 
 history of the Jews and not write the history of Israel. 
 Or, in other words, in writing the history of the many 
 nations we must write the history of the Jews, for, to 
 say the least, they are one of those many nations; but 
 in writing the history of the Jews, it would be utterly 
 impossible to write the history of the many nations 
 which were promised to the birthright people, whose 
 national name is, in a special sense, Israel, and whose 
 people are not Jews. Nationally speaking, they are 
 brother nations, but not always very brotherly. But 
 if we can keep track of the birthright nation, and if they 
 ever have that birthright promise fulfilled to them, then, 
 and only then, can we write the history of the many 
 
72 Judah’s Sceptre and Joseph’s Birthright 
 
 nations which the Lord God of Israel promised unto 
 their fathers Abraham, Isaac, Jacob-Israel, Joseph, and 
 Ephraim and Manasseh. 
 
 It will help us much in our study of this question, to 
 know just when and under what circumstances the 
 word Jew is first used in the canon of Sacred Scrip¬ 
 ture. 
 
 It was not until more than two hundred years after 
 the revolt of the ten tribes from the house of David. It 
 was at a time when Pekah, son of Remaliah, king of 
 Israel, formed a federation with Rezin, king of Syria, 
 and came up against Ahaz, king of Judah, to war for 
 acquisition of territory. Notice how the prophet of 
 God speaks of these three nations Israel, Syria and 
 Judah. He declares: “And it came to pass in the days 
 of Ahaz, the son of Jotham, the son of Uziah, king of 
 Judah, that Rezin, the king of Syria, and Pekah, the 
 son of Remaliah, king of Israel, went up toward Jeru¬ 
 salem to war against it (Jerusalem was the throne seat 
 of Judah) but could not prevail against it. And it was 
 told the house of David, saying, Syria is confederate 
 with Ephraim.” Isa. 7:1, 2. The prophet further 
 explains, that “The head of Syria is Damascus, (Da¬ 
 mascus was the capital of Syria) and the head of 
 Damascus is Rezin (King of Syria) ; and within three- 
 score-and-five (65) years shall Ephraim be broken that 
 it be not a people. ( Marginal —from being a people.) 
 And the'head of Ephraim is Samaria, and the head of 
 Samaria is Remaliah’s son.” Isa. 7 9. Remaliah’s 
 
 son was Pekah, king of Israel. 
 
 What Isaiah had to say concerning this war was for 
 the purpose of making prophecies concerning the out- 
 
73 
 
 All Israelites are not Jews 
 
 come. We must pass over the prophecies for the pres¬ 
 ent, as our object now is to show the difference between 
 the Jew and Israel and we have simply quoted sufficient 
 for our purpose. 
 
 We now turn to the historic record of that war, and 
 read: “In the seventeenth year (as king) of Pekah, 
 the son of Remaliah, Ahaz, the son of Jotham, king of 
 Judah, began to reign, and reigned sixteen years in 
 Jerusalem. * * Then Rezin, king of Syria, and 
 
 Pekah, son of Remaliah, king of Israel, came up to Je¬ 
 rusalem to war; and they besieged Ahaz (king of 
 Judah), but could not overcome him. At that time 
 Rezin, king of Syria, recovered Elath to Syria, and 
 drave the Jews from Elath; and the Syrians dwell there 
 unto this day. So Ahaz sent messengers to Tiglath- 
 pileser, king of Assyria, saying, I am thy servant and 
 thy son; come up and save me out of the hand of the 
 king of Syria, and out of the hand of the king of Israel, 
 which rise up against me.” 2 Kings, 16: i, 2, 5-7. 
 
 Here we have it clearly stated that in this war the 
 besieging party is, “Pekah, the king of Israel/’ who 
 is the “head of Samaria,” which is the head of “Eph¬ 
 raim,” together with another nation with whom they 
 are confederate. And if we put it as Isaiah does con¬ 
 cerning the other house, the besieged party was “Ahaz, 
 king of Judah,” head of “the Jews,” whose head is 
 “Jerusalem,” the head of the house of David. 
 
 Do you see the point? The king of Judah, or the 
 king of the Jews, was besieged in his capital, and 
 wanted to form an alliance with the king of Assyria 
 and, to secure him as an ally, even fawned upon the 
 
74 Judah's Sceptre and Joseph's Birthright 
 
 king of Assyria, saying “I am thy servant, thy son," 
 and crying “Come up!" What for? To save the 
 JEWS from the hand of ISRAEL . 
 
 Thus we see that the first time the word Jews is used 
 in the history of the Abrahamic race is at a time when 
 the Jews and Israel were at war with each other. Hence 
 we ask, If the Jews were the besieged and Israel was 
 with the besiegers, how can it be possible that the Jews 
 and Israel are one and the same people? 
 
 According to the conclusion of the great number of 
 our learned men, also some “higher (?) critics," we 
 must needs conclude that the Jews were fighting their 
 own shadow, which would be reducing the whole mat¬ 
 ter to an argumentum ad absurdum . 
 
 It is high time for the Christian world, yea, and all 
 secular historians, too, “to awake out of sleep," take 
 the advice of the learned Apostle Paul and “cease 
 giving heed to Jewish fables" and quit telling the peo¬ 
 ple that all Israelites are Jews. It is not true, never 
 has been and never can be, for the difference between 
 them is not only political and territorial but it is semi- 
 racial. For, although the inheritors of the Sceptre 
 and the Birthright were sons of the same father, they 
 were not sons of the same mother, and thus they were 
 only half brothers. This, together with the fact that 
 Leah is described as “tender-eyed" and Rachel was said 
 to be “fair," would make some strong facial and physi¬ 
 cal distinctions in the posterity of the two families. But 
 when we remember that Joseph married an Egyptian 
 princess, thus blending the best Semitic blood with 
 the royal blood of Egypt, and making the posterity of 
 Joseph half-blood Egyptian, then we must know that 
 
All Israelites are not Jews 
 
 75 
 
 while the children of Joseph are half Israelitish they 
 are still three-fourths removed from the children of 
 Judah. This alone would make great changes in their 
 physique and largely eradicate all facial resemblances. 
 
 The fact that Ephraim and Manasseh, the sons of 
 Joseph, who were the final inheritors of the Birthright, 
 were half-blood Egyptians is that which made it neces¬ 
 sary for Jacob to adopt them and make them fully his 
 own, as Reuben and Simeon were his, before he could 
 confer upon them the covenant Birthright. This is 
 the adoption to which the Apostle Paul refers in his 
 argument concerning the Children of the Promise ver¬ 
 sus the Children of the Flesh, as follows: “Israelites, 
 to whom pertaineth the adoption, and the covenants, 
 and the glory, and the giving of the law, and the serv¬ 
 ice, and the promises; whose are the fathers, and of 
 whom as concerning the flesh Christ came/’ Here Isra¬ 
 elites as a whole, including both houses, are spoken of. 
 Hence, to all who really believe, claim, or teach that 
 the Jews only are Israelites, and of all who believe 
 that the word adoption, as used in this connection, can 
 possibly have reference in any way to spiritual adop¬ 
 tion we ask: When, how, or where did there ever 
 occur an adoption, either spiritual or racial, among the 
 Jews as a nation? 
 
 No answer required. Please reflect. 
 
 An eminent theological professor, who gives an 
 exegesis of the Sunday-school lessons for the most 
 prominent denominational papers in this country, began 
 his exposition on “The Call of Abraham” as follows: 
 “We come now to the third of the great landmarks 
 of history, the call of Abraham. From being a uni- 
 
/6 Judah’s Sceptre and Joseph’s Birthright 
 
 versal history the record becomes national. Hereafter, 
 we have to do with one people , the Jews . In the 
 founder of the Jewish nation we find not a conqueror 
 or a lawgiver but a saint.” Yet it is fact that the 
 term ‘‘Jews” is not used in writing the history of the 
 Abrahamic people until twelve hundred years after the 
 call of Abraham. 
 
 Another theological professor, of one of our largest 
 training schools, defines “The Jews” as “A name given 
 to all the descendants of Abraham.” Ah!!! We 
 ask—When ? 
 
 Still another defines “The Jews”: “A name given to 
 the descendants of Abraham, who were divided into 
 twelve tribes”; and yet it is a fact that in the Scrip¬ 
 tures the name “Jews” was given only to those who 
 dwelt in Jewry, which country was occupied by the 
 tribes of Judah, Benjamin and Levi, and did not 
 include Samaria, the home of the ten-tribed kingdom. 
 
 No; it is a fiction which has been foisted upon us by 
 modern scholars, many of whom are presidents and 
 professors of universities, colleges and theological sem¬ 
 inaries, editors of religious and secular newspapers, 
 doctors of divinity and church dignitaries, that the 
 words “Jew” and “Jews” are equivalent to “Israel,” 
 “Israelites,” “Israelitish,” “Hebrew” and “Hebraic.” 
 
 By not distinguishing Israel from Judah we have in 
 the Bible a historical and prophetic chain which can 
 never be linked together, and which sets all of the ‘ 
 writers at variance with one another; for we cause 
 Isaiah to question statements made by Jeremiah; set 
 Joel, Amos, and Zephaniah against Zachariah; cause 
 Jeremiah to convict Hosea of being a false prophet; 
 
77 
 
 All Israelites are not Jews 
 
 then make Ezekiel step in and contradict them both 
 and many others in such a manner that one prophet is 
 made to give the lie to the other. 
 
 We feel sorry for the so-called “Higher Critics,” 
 for they really do find trouble, but they cannot conceive 
 that this trouble could, by any possible chance, arise 
 because of their misconception of the subject matter; 
 hence it must be in the style [stylus —a pen] or man¬ 
 ner of the prophet. Thus if any of the prophets chance 
 to reveal a mannerism at one time which is not so 
 plainly manifest at another, then the exclamations,“Ah! 
 Eureka! We’ve found it! There are two of them!" 
 are heard to vibrate and revibrate throughout the ec¬ 
 clesiastical world. 
 
 Is it any wonder that skepticism is rampant, both in 
 the church and out of it, since the common error of 
 Christendom is to regard the Jews as the whole house 
 of Israel? Is it any wonder that Tom Paine lost his 
 soul while following the beaten path of this fallacy? 
 For he did give the Bible up as a myth, and boldly 
 states in his writings that he was led into infidelity 
 because he saw that the Jews did not and never could 
 verify the promises concerning Israel. 
 
 For it is true that God had declared, through Micah, 
 of Israel, who was divorced and cast far off, that he 
 would (at the proper time) make her a strong nation; 
 while Judah was to become a remnant. Isaiah, Hosea, 
 Jeremiah and the New Testament declare Israel to be 
 lost; while both Jeremiah and Ezekiel affirm that Judah 
 is well known. Hosea declares Israel to be as “the 
 sands for multitude”; while Jeremiah insists that 
 Judah is “few in number’’ and a remnant. Isaiah, 
 
78 Judah’s Sceptre and Joseph’s Birthright 
 
 David, Micah, Jeremiah and others declare that Israel 
 is the strongest war power on earth, never to be con¬ 
 quered by a Gentile power; and yet Jeremiah declares 
 that Judah is “without might;” while Daniel bemoans 
 and records the fact that the Jews will be conquered 
 by a Gentile power. The entire line of prophets from 
 Moses down declare Israel to be a continuous mon¬ 
 archy, whose sceptre is held by the seed of David; while 
 Judah is to be “without government” of their own, 
 but are to be ruled over. Hosea declares that “Israel 
 shall ride” but “Judah shall plow.” 
 
 Moses also declares that there shall come a time 
 in the history of Israel (the ten tribes) when they also 
 shall “be few in number,” and yet it is prophesied con¬ 
 cerning them that they shall obtain possession of “great 
 possessions,” inheriting and establishing (peopling) 
 the desolate places of the earth, rule many heathen 
 nations, have a great revenue, become the “mart of 
 nations,” hold the keys of commerce, be “exalted 
 above their neighbors,” and become “the chief of 
 nations.” But, on the other hand, Judah is to be 
 “without geographical inheritance,” “strangers in all 
 countries,” “howl for vexation of spirit,” “leave their 
 name for a curse,” “be ashamed,” and “cry for sorrow 
 of heart” until the great day of Jezreel. 
 
 
CHAPTER VI. 
 
 THE BROKEN BROTHERHOOD. 
 
 In the last chapter we gave much testimony from the 
 Scripture showing that the ten-tribed kingdom is dealt 
 with, both in history and prophecy—much of which 
 is yet unfulfilled—as the house of Israel, and other 
 titles, some of which you will find quite prominent in 
 this chapter; while the three-tribed kingdom, which is 
 composed of the Jewish people, is dealt with as the 
 house of Judah and the Jews. If any of our readers are 
 not yet satisfied on this point we promise that they shall 
 still have abundant opportunity to become thoroughly 
 convinced. Prof. C. A. L. Totten, of Yale University, 
 says: “I can never be too thankful to the Almighty 
 that in my youth he used the late Professor Wilson 
 to show me the difference between the two houses. The 
 very understanding of this difference is the KEY by 
 which almost the entire Bible becomes intelligible, and 
 I cannot state too strongly that the man who has not 
 yet seen that Israel of the Scripture is totally distinct 
 from the Jewish people, is yet in the very infancy, the 
 mere alphabet, of Biblical study, and that to this day 
 the meaning of seven-eighths of the Bible is shut 
 to his understanding.”/ This will become more and 
 more apparent as we proceed with a few brief out¬ 
 lines of the histories of these two kingdoms. 
 
 Israel displeased the Lord by her idolatry, but it is 
 quite evident that, for some time after the division, 
 
 79 
 
80 Judah’s Sceptre and Joseph’s Birthright 
 
 Judah pleased him by her faithfulness; and it is also 
 evident that, for a short period, fraternal relations 
 existed between the two kingdoms. These evidences 
 are found in the history of the war which occurred be¬ 
 tween Israel and Moab in the days of Jehoram, the 
 son of Ahab, king of Israel, and of Jehoshaphat, king 
 
 of Judah. 
 
 During the reign of Ahab he had conquered IVloab, 
 and the king of Moab paid him a revenue of one hun¬ 
 dred thousand lambs and one hundred thousand rams, 
 with the wool. But upon the ascension of Ahab’s son 
 to the throne of Israel the king of Moab rebelled 
 against him; and so it is recorded that King Jehoram 
 went out of Samaria at that same time, and num¬ 
 bered all Israel.” 2 Kings 3: 6. 
 
 Here the expression “all Israel” has reference to all 
 the region of country which was occupied by the ten 
 tribes of which the kingdom of Israel was composed. 
 Samaria was their capital city and the dwelling place 
 of the king; but when the king of Moab rebelled 
 against him it was but natural, and also good general¬ 
 ship, that he should want to know the fighting strength 
 of the kingdom. So he made a tour throughout the 
 realm that he might know just how many fighting 
 men he had. But it seems that he returned fully sat¬ 
 isfied that he did not have an army of sufficient strength 
 to insure victory, for he sent a message to the king 
 of Judah, saying: 
 
 “The king of Moab hath rebelled against me. Wilt 
 thou go with me against Moab to battle?” To this 
 the king of Judah replied in the affirmative, saying; 
 
The Broken Brotherhood 81 
 
 “I will go up: I am as thou art, and my people as thy 
 people/’ 
 
 As a matter of course he could say, “My people are 
 as thy people,” for the people were brethren and sub¬ 
 jects of brother nations, all being seed of Abraham, 
 Isaac, and Jacob, the Children of the Promise. These 
 two kings further decided, while holding a council 
 of war, to go up by the way of the wilderness of 
 Edom, and to ask the king of Edom to join with them 
 against the Moabites. For the Edomites were also 
 kinfolks of these two nations, they being the descend¬ 
 ants of Esau, the brother of Jacob, whose name was 
 changed to Edom after he sold his birthright. 
 
 The king of Edom consented to go with them, and 
 thus the Children of the Flesh and the Children of the 
 Promise made common cause, and went up together 
 against the king of Moab. But when they had made 
 a seven-days’ journey they got into trouble, for there 
 was no water for that great army of men and the 
 beasts of burden which they were compelled to have 
 with them. 
 
 At the beginning of the chapter which contains the 
 history of this war concerning the king of Israel, we 
 have the following: “Now Jehoram, the son of Ahab, 
 began to reign over Israel in Samaria in the eighteenth 
 year of Jehoshaphat, king of Judah, and he reigned 
 twelve years. And wrought evil in the sight of the 
 Lord, but not like his father and his mother; for he 
 put away the image of Baal that his father had made. 
 Nevertheless he cleaved unto the sins of Jeroboam, 
 the son of Nebat, which made Israel to sin; he departed 
 not therefrom.” 
 
82 Judah’s Sceptre and Joseph’s Birthright 
 
 But as soon as they were in trouble and the idol¬ 
 atrous king of Israel found there was no water, then 
 in startled fear he cried out, saying: “The Lord hath 
 brought us three kings out here to destroy us.” 
 
 How quickly, when tortured with guilty fear, the 
 idolater knew there was a Lord who had power to 
 destroy them, or at least to destroy him, for he knew 
 that he deserved it, and only said “us three” because 
 of a spirit of guilty cowardice which hoped to shift 
 the responsibility, or, if failing in that, to insist that 
 others were fully as much to blame as he—which 
 is so often seen in frightened but impenitent men. 
 But it was not so with Jehoshaphat, the God-fearing 
 king of Judah, for he at once asked: “Is there not 
 here a prophet of the Lord that we may inquire of the 
 Lord by him?” 
 
 No doubt, the thought of Jehoshaphat in asking this 
 question was that by making inquiry of the Lord they 
 would receive such Divine instruction as would en¬ 
 able them to escape the threatened danger; for when 
 one of the servants of the king of Israel, upon hear¬ 
 ing this inquiry, stepped forward and informed them 
 that Elisha the prophet was with the company the 
 king of Judah rejoiced and said: “The word of the 
 Lord is with him.” 
 
 When Elisha was found and these three kings were 
 ushered into his presence he addressed himself to the 
 king of Israel, saying: “What have I to do with thee? 
 Get thee to the prophets of thy father and to the 
 prophets of thy mother.” But to this the king, still 
 fearful, vouchsafed only the reply, “Nay: for the Lord 
 
The Broken Brotherhood 83 
 
 hath called these three kings together, to deliver them 
 into the hand of Moab.” 
 
 Then Elisha said: “As the Lord of Hosts liveth, 
 before whom I stand, surely, were it not that I regard 
 the presence of Jehoshaphat, the king of Judah, I 
 would not look toward thee, nor see thee.” 
 
 There are reasons given, and they are weighty ones, 
 why the prophet of God should regard the king of 
 Judah and emphasize the fact of his presence, in con¬ 
 trast to the king of Israel; for, through the prophet 
 Hosea the Lord declares: “Ephraim compasseth me 
 about with lies, and the house of Israel with deceit: 
 but Judah yet ruleth with God, and is faithful with 
 the saints.” 
 
 Ah, yes; Judah is not only faithful among the 
 saints, but she yet has power and ruling influence with 
 God. Here are reasons, abundant, for that honorable 
 distinction which was conferred upon Judah and her 
 God-honoring king. It was because of them that the 
 Lord sent water to that famishing army and gave 
 them victory over the Moabites. But Israel and her 
 king, although serving Jeroboam's calves, yet, in 
 a time of trouble, when moved by guilty fear, admitted 
 the power of the God of their fathers. Hence “lies and 
 deceit” were in Ephraim-Israel, but faithfulness—as 
 yet—among the Jewish people. 
 
 But there came a time when Judah was not among 
 the faithful, and when she lost her power with God; 
 and there also came a time when the fraternal rela¬ 
 tions were broken between these brother nations. 
 
 There are many instances of the severance of broth¬ 
 erly harmony between these nations, but the following 
 
84 Judah's Sceptre and Joseph's Birthright 
 
 instance, which occurred in the days of Amaziah, king 
 of Judah, and Joash, king of Israel, not only reveals 
 the broken ties but justifies the term Ephraim-Israel. 
 
 “Moreover, Amaziah gathered Judah together and 
 made them captains over thousands and over hundreds, 
 according to the houses of their fathers through all 
 Judah and Benjamin (the Levites were priests, not 
 warriors), and he numbered them from twenty years 
 old and above, and found them three hundred thousand 
 choice men, able to go forth to war, that could handle 
 spear and shield. He hired an hundred thousand 
 mighty men of valour out of Israel, for a hundred 
 talents of silver. But there came a man of God to him, 
 saying, ‘O king, let not the army of Israel go with 
 thee, for the Lord is not with Israel, to wit, all the 
 children of Ephraim. But if thou wilt go and do it, 
 to be strong for the battle, God shall make thee fall 
 before the enemy; for God hath power to help and 
 to cast down/ 
 
 “And Amaziah said unto the man of God, But what 
 shall we do with the hundred talents which I have 
 given to the army of Israel? And the man of God an¬ 
 swered, The Lord is able to give thee much more than 
 this. Then Amaziah separated them, to wit, the army 
 that was come to him out of Ephraim, to go home 
 again: wherefore their anger was greatly kindled 
 against Judah, and they returned home in great anger. 
 And * * * the soldiers of the army which 
 Amaziah sent back, that they should not go with him 
 to battle, fell upon the cities of Judah, from Samaria 
 even to Beth-horon, and smote three thousand of them, 
 and took much spoil/’ 
 
The Broken Brotherhood 
 
 85 
 
 Thus we see that the terms Israel and Ephraim are 
 used interchangeably, for at one time we read “the 
 army out of Israel,” and at another, but concerning 
 the same transaction, “the army that is come out of 
 Ephraim.” Also the man of God told the king of the 
 Jews that, if he went into battle with the hundred 
 thousand men that he had hired out of Israel, the Lord 
 would defeat him, for God was not with Israel, to wit, 
 Ephraim. And further, when the king of Judah sent 
 the soldiers back home he sent them from the nation 
 which the sacred history calls “the Jews” to that 
 which is called “Israel.” 
 
 There is one other point which must not be over¬ 
 looked at this juncture; that is, that Ephraim is the 
 representative of the house of Joseph; that Joseph 
 represents the Birthright blessing, which carries with 
 it the promise of a multitude of children, which was 
 originally given to Abraham, Isaac and Jacob, and 
 that it sometimes occurs that the name of Joseph, the 
 father, instead of Ephraim, the son, is used when 
 recording facts of history or prophecy concerning the 
 ten-tribed kingdom. This does not often occur, but 
 the following is an instance: 
 
 “And I will strengthen the house of Judah, and I 
 will save the house of Joseph, and I will bring them 
 again to place them ; for I have mercy upon them: and 
 they shall be as though I had not cast them off: for I 
 am the Lord their God, and will hear them. And 
 Ephraim shall be like a mighty man, and their heart 
 shall rejoice as through wine.” Zech. 10:6, 8. 
 
 This text clearly shows that the names of Ephraim 
 and Joseph are titles of the ten-tribed kingdom, in con- 
 
86 Judah's Sceptre and Joseph's Birthright 
 
 tradistinction from Judah and the Jews as titles of 
 the three-tribed kingdom. And, since it is true that 
 Judah and Joseph are the inheritors of the two special 
 promises which pertain to the two covenants, we need 
 not be surprised at this, but should rather expect that 
 these two names would stand thus contrasted. But all 
 the more should we expect this, when we see the 
 fact so clearly revealed in the history of the posterity 
 of these two men that the Birthright name and people 
 are representatives of one nation, and that Judah's 
 sceptre is swaying over the other. 
 
 But these facts are still more clearly brought out in 
 one of Ezekiel’s prophecies, as follows: “Moreover, 
 thou son of man, take thee one stick and write upon 
 it, for Judah, and for the children of Israel his com¬ 
 panions : then take another stick, and write upon it 
 for Joseph, the stick of Ephraim, and for all the 
 house of Israel, his companions. And join them one 
 to another into one stick, and they shall become one 
 in thine hand. And when the children of thy people 
 shall speak unto thee, saying, Wilt thou not shew us 
 what thou meanest by these? say unto them, Thus 
 saith the Lord God: Behold, I will take the stick of 
 Joseph, which is in the hand of Ephraim, and the tribes 
 of Israel his fellows, and will put them with him, even 
 with the stick of Judah and make them one in my hand. 
 And the sticks wherein thou writest shall be in thy hand 
 before their eyes. And say unto them, Thus saith the 
 Lord God: Behold I will take the children of Israel 
 from among the heathen, whither they be gone, and 
 will gather them on every side and bring them into 
 their own land. And I will make them one nation 
 
The Broken Brotherhood 
 
 87 
 
 in the land upon the mountains of Israel; and 
 one king shall be king to them all, and they 
 shall be no more two nations, neither shall they 
 be divided into two kingdoms any more at all. Neither 
 shall they defile themselves any more with their idols, 
 nor with their detestable things, nor with any of their 
 transgressions: but I will save them out of all their 
 dwelling-places, wherein they have sinned, and will 
 cleanse them: so shall they be my people, and I will be 
 their God/—Ezekiel, 37 115-23. 
 
 Many things will need to be explained before we 
 can show the relative place in the history of these peo¬ 
 ple of all the facts herein mentioned. But this much 
 is clear: 
 
 (1) That there are two sticks, two nations, or 
 kingdoms. 
 
 (2) That Judah, who inherited the sceptre and 
 crown, has one of those sticks, kingdoms, or nations; 
 while Joseph-Ephraim has the other. 
 
 (3) That Judah has with him as companions some 
 of “the children of Israel,” and that Ephraim has some 
 of “the tribes of Israel,” who are his fellows; and his 
 companions. 
 
 (4) That when this prophecy was written they were 
 divided; and that all the people belonging to the race 
 had gathered, either to Judah or Joseph, or in other 
 words, either to the Sceptre or to the Birthright. 
 
 (5) That at some future time they are again to be 
 united, become one kingdom, and then remain so for¬ 
 ever. 
 
 (6) That when they are thus united, one king shall 
 be king over them all, and when this takes place the peo- 
 
88 Judah’s Sceptre and Joseph’s Birthright 
 
 pie will have been so lifted up by Divine power and so 
 enriched by grace that they will no more defile them¬ 
 selves, commit no transgressions, or in any way dis¬ 
 please the Lord, but shall be his accepted people, and 
 he shall be their God. 
 
 Evidently one of these sticks is the Sceptre and the 
 other the Birthright; for these and the promises con¬ 
 nected with each are of general interest to all the 
 children of promise, but they are the exclusive prop¬ 
 erty of the two men, Judah and Joseph, who are the 
 special subjects of the prophecy, while the entire pos¬ 
 terity of Jacob is the general subject. But this figure 
 of the two sticks, or staffs, is used in another proph¬ 
 ecy, which pertains to the two houses and which 
 should be of profound interest to all. 
 
 Beginning in the midst of the seventh verse of the 
 eleventh chapter of Zachariah, we have the following: 
 “I took unto me two staves; the one I called Beauty, 
 and the other I called Bands. * * * And I 
 took my staff, even Beauty, and cut it asunder, that I 
 might break my covenant which I had made with all 
 the people. And it was broken in that day: and so 
 the poor of the flock that waited upon me knew that 
 it was the Word of the Lord. And I said unto them, 
 If ye think good, give me my price; and if not, for¬ 
 bear. So they weighed for my price thirty pieces of 
 silver. 
 
 “And the Lord said unto me, Cast it to the potter: 
 a goodly price that I was priced at of them. And I 
 took thirty pieces of silver and cast them to the potter 
 in the house of the Lord. Then I cut asunder mine 
 
The Broken Brotherhood 89 
 
 other staff, even Bands, that I might break the brother¬ 
 hood between Israel and Judah.” Zech. 11: 7-14. 
 
 So Israel and Judah are the two sticks or staves 
 which the Lord took unto himself. He first cut 
 asunder one stick or staff called Beauty, i. e., ten-tribed 
 Israel. Then, after a certain transaction in which 
 their Lord was sold for thirty pieces of silver, he cut 
 asunder his other staff, called Bands (i. e., Judah, the 
 Jews), that he might break the brotherhood between 
 Judah and Israel! 
 
 Just what a great and marvelously fulfilled truth is 
 herein declared we are not yet prepared to explain. 
 At this juncture we can only call your attention to the 
 fact that Ezekiel’s prophecy concerning the putting 
 together of the two sticks could not have been fulfilled 
 until after the transaction which concerns the thirty 
 pieces of silver; and that when it does take place it must 
 be in harmony not only with those blessed results, 
 which we have already mentioned, but also with that 
 which is contained in the rest of that prophecy, a part 
 of which is as follows: 
 
 “And they shall dwell in the land that I have given 
 to Jacob my servant, wherein your fathers have dwelt; 
 and they shall dwell therein, even they, and their chil¬ 
 dren, and their children’s children forever: and my 
 servant David shall be their prince forever. 
 
 “Moreover, I will make a covenant of peace with 
 them; it shall be an everlasting covenant with them: 
 and I will place them and multiply them, and will set 
 my sanctuary in the midst of them for evermore.” 
 
 The brotherhood is still broken, but it shall be 
 mended. 
 

 CHAPTER VII. 
 
 EPHRAIM-SAMARIA-ISRAEI/S IDOLATRY. 
 
 ‘‘When I would have healed Israel, then the in¬ 
 iquity of Ephraim was discovered, and the wickedness 
 of Samaria, for they commit falsehood.” (Hosea 7:1.) 
 Here the names of Israel, Ephraim, and Samaria, are 
 used interchangeably for the one kingdom. It bears 
 the name Ephraim, because it is the Birthright king¬ 
 dom ; that of Samaria, because that was the name of 
 their capital city; and the name of Israel, for the reason 
 that when dying Jacob, whose name had been changed 
 to Israel, in bestowing the Birthright upon Joseph’s 
 two sons, said: “Let my name be named on them. ,, 
 
 When the blessing of Him that dwelt in the bush 
 came upon Joseph, he who was separated from his 
 brethren, it is declared that his glory was the ten 
 thousands of Ephraim and the thousands of Manas- 
 seh. Thus he received, in so far as tribal honor or glory 
 is concerned, a double portion. So, at the time of the 
 division of the land by lot, under the leadership of 
 Joshua, we find the declaration that “there was also 
 a lot for the tribe of Manasseh, for he was the first 
 born of Joseph; but that “they gave no part unto the 
 Levites in the land, save cities to dwell in,” and the 
 reason given for it is, “For the children of Joseph were 
 two tribes, Manasseh and Ephraim.” Josh. 14:4. 
 
 The fact is that Jacob adopted the two sons of Joseph 
 gave them tribal headship, and thus made thirteen 
 
 90 
 
Ephraim-Samaria-Israel’s Idolatry 9 1 
 
 tribes in Jacob. And since Judah, Benjamin, and Levi 
 were the tribal heads of the kingdom of Judah, there 
 were still ten tribes for the Birthright kingdom, and 
 the I/Ord’s promise to the king of Israel stood fast. 
 
 The history of the kingdom of Israel, as opposed to 
 that of the Jews, is full of the sin of Jeroboam and of 
 her kings who walked in this sin. This sin was, in a 
 special sense, the sin of that nation. It pertained 
 exclusively to them, because it was born, bred, lived, 
 and died among them ; for no other nation took up with 
 it, not even their brethren of the kingdom of Judah. 
 It was the standing sin of the nation; to them it ever 
 stood as an open door through which other forms 
 of idolatry might enter, and through which they did 
 enter. For, although it is said of Omri, the sixth 
 king of Israel, that he wrought evil in the sight of the 
 Lord in following the sin of Jeroboam, and also that 
 he did worse than all that were before him, the Lord 
 is compelled to say of Ahab, the son of Omri, that 
 he did worse than his father; for it was he who in¬ 
 troduced the worship of Baal among the Israelites. 
 Following the introduction of Baalism, other idolatries 
 were quickly introduced among them, and soon the 
 cup of Israel’s iniquity was full to the brim; the result 
 of which was that she was cast out of the land. 
 
 Israel was not only cast out of that land, their God- 
 given heritage and which—if God be true—must yet 
 become their everlasting home; but she was cast off 
 by the Lord and divorced from him, because of her 
 harlotry in forsaking him, her lawful husband, for 
 the worship of idols. 
 
9 2 Judah’s Sceptre and Joseph’s Birthright 
 
 Before giving the details of the casting out and the 
 casting of?, we deem it advisable to give a complete 
 list of Israel’s dynasties, together with a list of all 
 the kings wdio reigned over Israel from the time when 
 the kingdom was taken from Solomon and given to 
 Jeroboam, his servant, until they were finally driven 
 out of the land, and also to give what the Scripture 
 saith concerning the idolatry of each of these her kings. 
 
 So we place, in parallel columns, below, the name 
 and number of the king, the number of the dynasty, 
 and the length of time which each of the kings reigned, 
 in one column; and what is said concerning his idolatry 
 in the other. 
 
 I. DYNASTY. 
 
 ist King, Jero¬ 
 boam. 
 
 Feigned 22 years. 
 
 Idolatry . 
 
 “And Jeroboam said in his heart, 
 Now shall the kingdom return to the 
 house of David: if this people go up 
 to do sacrifice in the house of the 
 Lord at Jerusalem, then shall the 
 heart of this people turn again unto 
 their lord, even unto Rehoboam, 
 king of Judah, and they shall kill 
 me, and go again to Rehoboam, king 
 of Judah, whereupon the king took 
 counsel, and made two calves of 
 gold, and said unto them, It is too 
 much for you to go up to Jerusalem: 
 behold thy gods, O Israel, which 
 brought thee up out of the land of 
 Egypt. And he set the one in Beth¬ 
 el, and the other he put in Dan. And 
 
Ephraim-Samaria-Israel’s Idolatry 
 
 2nd King, Nadab. 
 Reigned 2 years. 
 
 II. DYNASTY. 
 
 3rd King, Baasha. 
 Reigned 24 years. 
 
 4th King, Elah. 
 Reigned 2 years. 
 
 III. DYNASTY. 
 
 5th King, Zimri. 
 Reigned 1 week. 
 
 IV. DYNASTY. 
 
 6th King, Omri. 
 Reigned 12 years. 
 
 93 
 
 this thing became a sin, for the peo¬ 
 ple went to worship.” (1 Ki. 12: 
 26-30.) 
 
 “And he did evil in the sight of 
 the Lord, and walked in the way of 
 his father, and in his sin wherewith 
 he made Israel to sin.” (1 Ki. 15: 
 26.) 
 
 “And he did evil in the sight of the 
 Lord, and walked in the way of Jero¬ 
 boam, and in his sin wherewith he 
 made Israel to sin.” (i Ki. 15:34.) 
 
 “For all the sins of Baasha (Jero- 
 boamism), and the sins of Elah his 
 son, by which they sinned, and by 
 which they made Israel to sin, etc.” 
 (1 Ki. 16:13.) 
 
 “And it came to pass, when Zimri 
 saw that the city was taken, that he 
 went into the palace of the king’s 
 house, and burnt the king’s house 
 over him with fire, and died, for his 
 sins which he sinned in doing evil in 
 the sight of the Lord, in walking in 
 the way of Jeroboam, and in his sin 
 which he did to make Israel to sin.” 
 
 (1 Ki. 16: 18, 19.) 
 
 “But Omri wrought evil in the 
 eyes of the Lord, and did worse than 
 all that were before him. For he 
 walked in all the way of Jeroboam, 
 the son of Nebat, and in his sin 
 
94 Judah’s Sceptre and Joseph’s Birthright 
 
 wherewith he made Israel to sin, to 
 provoke the Lord God of Israel to 
 anger with their vanities.” (i Ki. 16: 
 25-26.) 
 
 “And Ahab, the son of Omri, did 
 evil in the sight of the Lord above 
 all that were before him. And it 
 7 th King, Ahab. came to pass, as if it had been a 
 Reigned 22 years. light thing for him to walk in the 
 
 sins of Jeroboam, the son of Nebat, 
 that he took to wife Jezebel, the 
 daughter of Ethbaal, king of the Zi- 
 donians, and went and served Baal, 
 and worshiped him. And he reared 
 up an altar for Baal in the house of 
 Baal, which he had built in Samaria. 
 And Ahab made a grove; and Ahab 
 did more to provoke the Lord God 
 of Israel than all the kings of Is¬ 
 rael that were before him.” (1 Ki. 
 16:30-33.) 
 
 “And he did evil in the sight of 
 the Lord, and walked in the way of 
 his father, and in the way of his 
 3th King, Ahaziah. mother, and in the way of Jeroboam, 
 Reigned 2 years. son 0 £ Nebat, who made Israel 
 
 to sin: for he served Baal, and wor¬ 
 shiped him, and provoked to anger 
 the Lord God of Israel, according to 
 all that his father had done.” (1 Ki. 
 22:52, 53.) 
 
Ephraim-Samaria-Israel’s Idolatry 
 
 95 
 
 9th King, Jehoram. 
 Reigned 12 years. 
 
 V. DYNASTY. 
 
 10th King, Jehu. 
 Reigned 23 years. 
 
 nth King, 
 Jehoahaz. 
 Reigned 17 years. 
 
 12th King, Joash. 
 Reigned 10 years. 
 
 13th King, 
 Jeroboam, the 2d. 
 
 (son of Joash). 
 Reigned 41 years. 
 
 “And he wrought evil in the sight 
 of the Lord; but not like his father, 
 and like his mother; for he put away 
 the image of Baal that his father had 
 made. Nevertheless he cleaved unto 
 the sins of Jeroboam, the son of 
 Nebat, which made Israel to sin; 
 he departed not therefrom.” (2 Ki. 
 
 3:2, 3-) 
 
 “Howbeit from the sins of Jero¬ 
 boam, the son of Nebat, who made 
 Israel to sin, Jehu departed not from 
 after them, to wit, the golden calves 
 that were in Bethel and that were in 
 Dan.” (2 Ki. 10:29.) 
 
 “And he did that which was evil 
 in the sight of the Lord, and fol¬ 
 lowed the sins of Jeroboam, the son 
 of Nebat, which made Israel to sin ; 
 he departed not therefrom.” (2 Ki. 
 13:2.) 
 
 “And he did that which was evil 
 in the sight of the Lord; he departed 
 not from all the sins of Jeroboam, 
 the son of Nebat, who made Israel to 
 sin; but he walked therein.” (2 Ki. 
 13:11.) 
 
 “And he did that which was evil 
 in the sight of the Lord: he depart¬ 
 ed not from all the sins of Jeroboam, 
 the son of Nebat, who made Israel to 
 sin.” (2 Ki. 14:24-) 
 
g6 Judah’s Sceptre and Joseph's Birthright 
 
 ‘‘And he did that which was evil 
 
 14th King, 
 Zachariah. 
 Reigned 6 months. 
 
 VI. DYNASTY. 
 15th King, 
 Shallum. 
 
 Reigned 1 month. 
 
 imthe sight of the Lord, as his father 
 had done: he departed not from the 
 sins of Jeroboam, the son of Nebat, 
 who made Israel to sin.” (2 Ki. 15 : 
 
 90 
 
 (Sins of Shallum not recorded.) 
 
 VII. DYNASTY. 
 
 16th King, 
 Menahem. 
 Reigned 10 years. 
 
 “And he did that which was evil 
 in the sight of the Lord: he departed 
 not all of his days from the sins of 
 Jeroboam, the son of Nebat, who 
 made Israel to sin.” (2 Ki. 15:18.) 
 
 “And he did that which was evil 
 in the sight of the Lord: and he de¬ 
 parted not from the sins of Jero¬ 
 boam, the son of Nebat, who made 
 Israel to sin.” (2 Ki. 15:24.) 
 
 “And he did that which was evil 
 in the sight of the Lord: he depart¬ 
 ed not from the sins of Jeroboam, 
 the son of Nebat, who made Israel to 
 sin.” (2 Ki. 15 :28.) 
 
 “And he did that which was evil 
 in the sight of the Lord, but not as 
 the kings of Israel that were before 
 him.” (2 Ki. 17:2.) 
 
 After the introduction of Baalism and other idol¬ 
 atries, there were a few feeble attempts at reforma¬ 
 tion; but they were only partial, as we may readily 
 
 17th King, 
 Pekahiah. 
 
 Reigned 2 years. 
 
 VII. DYNASTY. 
 
 18th King, 
 Pekah. 
 
 Reigned 20 years. 
 
 19th King, 
 Hoshea. 
 
 Reigned 22 years. 
 
Ephraim-Samaria-Israel's Idolatry 97 
 
 see. Take, for instance, the case of Jehoram to 
 which we referred in the last chapter; how it is writ¬ 
 ten that "He wrought evil in the sight of the Lord, 
 but not like his father and mother, for he put away 
 the image of Baal that his father had made, never¬ 
 theless he cleaved unto the sins of Jeroboam, the son 
 of Nebat, which made Israel to sin.” It was this 
 slight and hypocritical attempt to purify the worship 
 of the people which so displeased the Lord, and which 
 made Elisha the prophet give that scathing rebuke 
 to Jehoram in the presence of his kinsman kings. For 
 if he knew enough concerning the Lord God of his 
 race to have his conscience troubled over Baal, he 
 had sufficient light to have made a clean sweep of the 
 whole thing, but he did not do it. And the sequel 
 proves that he did not succeed in destroying Baalism 
 from among his people, for they were soon back to it, 
 and even went so far as to offer their own sons and 
 daughters in living sacrifice to the idol of Baal. 
 
 It was to this kingdom, the people of which are 
 Israelites and not Jews, that the Lord sent Elijah 
 the prophet to make the fire test as to whether he or 
 Baal be God. And when the Lord answered bv fire, 
 which not only consumed the sacrifice but the stones 
 of the altar, the water in the ditch, and the very dust 
 under the altar, it was these people who shouted loud 
 and long: "The Lord, he is God! The Lord, he is 
 God!” But they never forsook Jeroboam-ism, and 
 soon relapsed into the worship of Baal worse than 
 ever. 
 
 Finally the Lord raised up Jehu, who destroyed all 
 the house of Ahab, and became the king of Israel. He, 
 
g8 Judah's Sceptre and Joseph’s Birthright 
 
 * 
 
 upon his ascension, “gathered the people together and 
 said unto them, Ahab served Baal a little; Jehu shall 
 serve him much. Now therefore call unto me all the 
 prophets of Baal, all his priests; let none be wanting; 
 for I have a great sacrifice to do for Baal; whosoever 
 shall be wanting (lacking) he shall not live. But 
 Jehu did it in subtlety, to the intent that he might 
 destroy the worshipers of Baal.” (2 Ki. 10: 19.) 
 
 His ruse worked like a charm; they all came, proph¬ 
 ets, priests and all the worshipers, “so that there was 
 not a man left that came not,” and the house of Baal 
 was full from one end to the other. Then he com¬ 
 manded his guards to destroy them, saying that the 
 man who let one escape should pay the penalty with 
 his own life. They did their work and did it well. 
 So the record reads, “Thus Jehu did destroy Baal out 
 of Israel.” But, oh, note the very next words: “How- 
 beit, from the sins of Jeroboam, the son of Nebat, 
 who made Israel to sin, Jehu departed not from them, 
 to wit, the golden calves that were in Bethel and that 
 were in Dan.” (2 Kings, 10:29.) 
 
 It was in regard to Israel, this same ten-tribed 
 kingdom, that the Lord, through the prophet Hosea, 
 said, “Israel slideth back as a backsliding heifer,” and 
 of whom he said, “I will heal their backslidings, I will 
 love them freely”; and whom he exhorted, saying: 
 “O Israel, return unto the Lord thy God!” But they 
 would not. And yet at that same time the Lord de¬ 
 clared that the Jews did have power with him, and that 
 they were among the faithful saints. 
 
 In the face of all these facts can there be any further 
 question as to the real meaning of the expression, 
 
Ephraim-Samaria-Israel’s Idolatry 99 
 
 “Ephraim is joined to his idols’’—Jeroboam’s calves? 
 Or need we be surprised, in the fact of these cold, 
 hard facts, that the Lord should say, “Let him alone ?” 
 
 No, surely no. The only surprise is that we should 
 have been so stupid as to have tried to spiritualize 
 Ephraim and his idols. 
 
 Since it is a well-known fact that the Jews also 
 went into the worship of Baal, and that for this they 
 were eventually carried away to Babylon, we deem it 
 advisable that all may the more readily grasp other 
 facts with which we shall yet deal, to give at this 
 juncture a tabulated list of Judah’s kings from the 
 time God broke up the united kingdom,—for you will 
 remember that he said, “This is of me”—until the 
 
 Jewish people went into the Babylonish captivity. 
 
 KINGDOM OF JUDAH. 
 (Dynasty a continuation of David’s house.) 
 
 1st 
 
 King. 
 
 
 .Reigned 
 
 17 
 
 years 
 
 2nd 
 
 (( 
 
 
 u 
 
 3 
 
 tt 
 
 3rd 
 
 (( 
 
 
 a 
 
 4i 
 
 tt 
 
 4th 
 
 a 
 
 
 tt 
 
 25 
 
 a 
 
 5th 
 
 <t 
 
 
 tt 
 
 8 
 
 tt 
 
 6th 
 
 a 
 
 
 a 
 
 1 
 
 tt 
 
 7th 
 
 ft 
 
 
 tt 
 
 • 
 
 6 
 
 n 
 
 8th 
 
 ft 
 
 
 tt 
 
 40 
 
 u 
 
 9th 
 
 tt 
 
 
 tt 
 
 29 
 
 tt 
 
 1 oth 
 
 tt 
 
 
 tt 
 
 • 
 
 52 
 
 tt 
 
 nth 
 
 tt 
 
 
 tt 
 
 16 
 
 tt 
 
 12th 
 
 1t 
 
 
 tt 
 
 16 
 
 tt 
 
 13th 
 
 n 
 
 
 tt 
 
 29 
 
 u 
 
 14th 
 
 tt 
 
 
 tt 
 
 55 
 
 a 
 
 15 th 
 
 <( 
 
 
 n 
 
 2 
 
 tt 
 
 16th 
 
 tt 
 
 
 a 
 
 3i 
 
 a 
 
 17th 
 
 ii 
 
 
 tt 
 
 3 
 
 mos. 
 
 18th 
 
 a 
 
 
 it 
 
 11 
 
 years 
 
 19th 
 
 a 
 
 
 tt 
 
 
 mnQ 
 
 20th 
 
 11 
 
 
 tt 
 
 j 
 
 II 
 
 years 
 
ioo Judah's Sceptre and Joseph's Birthright 
 
 In this list we perceive that the same dynasty, which 
 commenced when David was made king over the 
 united tribes, continues throughout this entire list 
 down to and including Zedekiah; while, in the pre¬ 
 viously given list of Israel's kings, you notice, there 
 are no less than eight dynasties. The reason is ob¬ 
 vious. Judah's kings are the God-given royal line, 
 along which the swaying sceptre passed from father 
 to son. For the Lord had promised this family that 
 neither the sceptre nor a law-giver should depart from 
 them until Shiloh should come. But such was not 
 the case in the kingdom of Israel, hence feudalism 
 prevailed among them. 
 
CHAPTER VIII. 
 
 SAM ARIA-ISRAEL CAST OUT AND CAST OFF. 
 
 Concerning the casting out of Israel, it is written: 
 “And it came to pass in the fourth year of King Heze- 
 kiah (the king of Judah) which was the seventh year 
 of Hosea, son of Elah, king of Israel, that Shalmane¬ 
 ser, king of Assyria, came up against Samaria and 
 besieged it, and at the end of three years they took 
 it ; even in the sixth year of Hezekiah, that is, the 
 ninth year of Hosea, king of Israel, Samaria was 
 taken. And the king of Assyria did carry away Israel 
 unto Assyria, and put them in Halah, and in Habor 
 by the river of Gozan and in the cities of the Medes. 
 Because they obeyed not the voice of the Lord their 
 God, but transgressed his covenant, and all that 
 Moses, the servant of the Lord, commanded, and would 
 not hear them, nor do them.” (2 Kings, 18:9-12.) 
 “For the children of Israel walked in all the sins of 
 Jeroboam which he did, they departed not from them; 
 until the Lord removed Israel out of his sight (liter¬ 
 ally his fore-front regard, or fore-front favor; such as 
 is expressed in other places by the use of the words 
 face and countenance), as he had said by all his ser¬ 
 vants the prophets. So was Israel carried away out 
 of their own land to Assyria unto this day. And the 
 king of Assyria brought men from Babylon, and from 
 Cuthah, and from Ava, and from Hamath, and from 
 Sepharvaim, and placed them in the cities of Samaria 
 
102 Judah's Sceptre and Joseph’s Birthright 
 
 instead of the children of Israel: and they possessed 
 Samaria, and dwelt in the cities thereof.”—(2 Kings 
 17:23-24.) 
 
 If, as it is herein affirmed, the king of Assyria did 
 take this ten-tribed kingdom out of their own land, 
 which land is called Samaria, and then place another 
 people there instead of the children of Israel, then 
 Samaria is the lawful home of those pre-Samaritans, 
 THE EGYPTO-ISRAELITES of the Ephraimitish 
 or Birthright kingdom, while those mongrel post-Sa¬ 
 maritans, who were gathered up from various places, 
 were but strangers and foreigners in that portion of 
 the Abrahamic land grant known as Samaria. 
 
 Following this record of the removal of Israel and 
 the placing of these strangers in their former home, 
 we have the following: “And so it was at the begin¬ 
 ning of the dwelling there, that they feared not the 
 Lord: therefore the Lord sent lions among them which 
 slew some of them. Wherefore they spake to the 
 king of Assyria, saying, The nations which thou hast 
 removed and placed in the cities of Samaria, know 
 not the manner of the God of the land: therefore he 
 hath sent lions among them, and, behold, they slay 
 them, because they know not the manner of the God 
 of the land. 
 
 “Then the king of Assyria commanded, saying, 
 Carry one of the priests whom ye brought from 
 thence; and let him go and dwell there, and let him 
 teach them the manner of the God of the land. Then 
 one of the priests whom they carried away from 
 Samaria came and dwelt in Bethel, and taught them 
 how they should fear the Lord. 
 
Samaria-Israel Cast Out and Cast Off 
 
 103 
 
 “Howbeit every nation made gods of their own, and 
 put them in the houses of the high places which the 
 (former) Samaritans (Israelites) had made, every 
 nation in their cities wherein they dwelt; the men of 
 Babylon made Succoth-benoth (an idol), and the men 
 of Cuth made Nergalm (another idol), and the men 
 of Hamath made Ashima (still another). And the 
 Avites made Nibhaz and Tartak (still others), and the 
 Sepharvites burnt their children in fire to Adramme- 
 lech and Anammelech, the gods of Sepharviam. 
 
 “So they feared the Lord and made unto themselves 
 of the lowest of them priests of the high places, which 
 sacrificed for them in the houses of the high 
 places. They feared the Lord, and served their own 
 gods, after the manner of nations (Joseph-Eph- 
 raim-Samaria-Israel whom they carried away from 
 thence . Unto this day they do after the former man¬ 
 ners.” (2 Kings 17:25-34.) 
 
 Yes: “after the former manner’’ of idolatrous Is- 
 real. Yes; after the former manner of Israel, who 
 feared—was afraid of—the Lord, but served their own 
 idol-gods. Yes; after the former manner of Israel, 
 who built those same high places—the groves, tem¬ 
 ples and altars—and in them worshiped the works of 
 their own hands. Yes; after the former manner of 
 Israel, who rejected the priests of the Lord, and made 
 priests of the lowest of the people. Yes; here is a 
 perfect flower, produced from the pollen of example, 
 and grown upon the plant of “after the former man¬ 
 ner.” Yes; here is a clear case of gathering thistles 
 when they should have had figs. And yet that poor 
 
104 Judah’s Sceptre and Joseph’s Birthright 
 
 » 
 
 priest whom they sent back was not to blame, for he 
 himself was one of the lowest of his race. The blame 
 lay behind him—Israel! 
 
 The charge against the people of Israel is, “Surely as 
 a wife treacherously departeth from her husband, so 
 have ye dealt treacherously with me, O house of Israel, 
 saith the Lord.” (Jere. 3:20.) And the Lord cried 
 out, “O Ephraim, thou hast committed whoredom. 
 Israel is defiled.” (Hosea 5 :3.) Hosea is also used of 
 the Lord to declare “Ephraim is smitten. * * My 
 God shall cast them away, because they did not 
 harken unto him.” Thus the Lord declares, “I will 
 love them no more;” but in the bitterness of his disap¬ 
 pointment, for this is the same Lord that wept over 
 Jerusalem, he cried out, “O Ephraim, how shall I give 
 thee up?” 
 
 No! No! That loving One did not want to cast 
 them off; but they forsook him; they would not have 
 him to reign over them; they would no longer ask 
 counsel of him after the judgment of Urim and Thum- 
 mim, for the faithful but rejected One declares, “My 
 people ask counsel at their stock (cattle, calves), 
 and their staff (support or stay) declareth unto them: 
 for the spirit of whoredom hath caused them to err, 
 and they have gone a whoring from under their God.” 
 (Hosea 4:12.) 
 
 Still he cries after them, “Return, O backsliding Is- 
 real, return! Return unto me and I will return unto 
 you, for I am married unto you. I will heal your 
 backslidings and love you freely.” But they would not. 
 Previous to this the Lord had said that he was a hus¬ 
 band to Israel; but now, disappointed, he turns his 
 
Samaria-Israel Cast Out and Cast Off 105 
 
 heart more to the other kingdom—that of Judah—and 
 says : 'Though thou, Israel, play the harlot, yet let not 
 Judah offend.” (Hosea 4: 15.) But as the story un¬ 
 folds we find that Judah offended worse than Israel, 
 and that one hundred and thirty years after the driv¬ 
 ing out of Israel they, too, were carried into cap¬ 
 tivity,—the captivity in Babylon. 
 
 Since "the head of Ephraim is Samaria,” (Isa. 7: 9) 
 there need be no difficulty in understanding why the 
 Lord should declate that "the inhabitants of Samaria 
 shall fear because of the calves of Beth-aven.” 
 (Hosea 10:5.) Beth-aven is defined as "House of 
 Vanities”; "vain emptiness.” When Jeroboam set up 
 the two calves for Israel to worship he set one in 
 Bethel, which means "God's house;” and by worship¬ 
 ing those idols they turned the house of God into 
 a house of vanity, or of vain, hollow, unsatisfactory 
 emptiness. "Thus provoking the Lord God of Israel 
 to anger (passionate suffering) by their vanities.” 
 Hence the wail of the prophet, "They trust in vanity 
 and speak lies.” 
 
 Let us note carefully, and we will get still clearer 
 light concerning the calf question. • "Israel hath cast 
 off the thing that is good (God and his care) : the 
 enemy shall pursue him (because they had cast off 
 the protection of God). They have set up kings, 
 but not by me (their own, not the Lord’s, choice) : 
 they have made princes (feudal princes, not of royal 
 line), and I knew (Heb, yada, appoint, recognize) it 
 not: of their silver and their gold have they made 
 them (selves) idols (calves, etc.) that (as a result) 
 they may be cut off. 
 
106 Judah’s Sceptre and Joseph’s Birthright 
 
 “Thy calf (the cause), O Samaria, hath cast thee 
 off (the result) : mine anger (long-suffering passion) 
 is kindled against them: how long will it be ere they 
 (Israel) attain to innocency ? ( i. e., lack of guilt 
 through the power of the calf to forgive, or take that 
 guilt away.) 
 
 “For from Israel was it also: The workmen made it, 
 therefore it is not God. But the calf of Samaria shall 
 be broken in pieces. 
 
 “For they have sown the wind, and they shall reap 
 „ the whirlwind: it hath left no standing corn (R, V.) ; 
 the bud shall yield no meal: if so be it yield, the 
 strangers (Post-Samaritans) shall swallow it up. 
 
 “Israel is swallowed up; now shall they be among 
 the Gentiles as a vessel wherein is no pleasure. For 
 they are gone up to Assyria a wild ass alone (without 
 God) by himself: Ephraim hath hired lovers (Mar¬ 
 ginal reading: loves, i. e., having no loving care from 
 the Lord, they hire some one to love them). Yea, 
 though they have hired (lovers) among the nations, 
 now will I gather them, and they shall begin to sorrow 
 in a little while (marginal reading) for the burden 
 of the king of princes. 
 
 “Because Ephraim hath made many altars to sin, 
 altars shall be to him a sin. I have written to him 
 the great things of my laws, but they were counted as 
 a strange thing. They sacrifice (other) flesh for the 
 sacrifices of mine offerings, and eat it; but the Lord 
 accepteth them not: now will he remember their in¬ 
 iquity, and visit their sins; they shall return to Egypt. 
 (Figurative to them of captivity and bondage). For 
 Israel hath forgotten his maker.” 
 
Samaria-Israel Cast Out and Cast Off 107 
 
 Isaiah fully-explains the expression, “They shall 
 begin to sorrow in a little while, for the burden of the 
 King of Princes/’ in the following: “O Assyrian, the 
 rod of mine anger, and the staff in their hand is mine 
 indignation. I will send him against a hypocritical 
 nation and against the people of my wrath will I give 
 him a charge, to take the spoil and to take the prey 
 and to tread them down like the mire of the streets. 
 Howbeit he meaneth not so; but it is in his heart to 
 destroy and cut off nations not a few. For he saith, 
 Are not my princes altogether kings ?” (Isa. 10: 5-8.) 
 
 This last expression was an Assyrian boast. The 
 Assyrian king really expected to destroy Israel and 
 cut them off, but the Word of God has gone forth that 
 they shall never be destroyed. In order to punish 
 them he allowed the Assyrian to “tread them down 
 like mire of the streets.” And further on he refers 
 to the Egyptian bondage, and says that the Assyrian 
 shall smite them with a rod and lift up his staff against 
 them, “after the manner of Egypt.” 
 
 It is high time for us, who live in the realm of faith, 
 to throw off our lethargy, arouse ourselves from our 
 God-dishonoring stupidity and ignorance and under¬ 
 stand that the name Samaria has a prophetic signif¬ 
 icance, as well as a historic one. Yes, and that not 
 only Samaria, but that the names of Ephraim, Joseph, 
 Rachel, Judah, Jacob, Israel and many others have the 
 same signification in the prophecies of the Bible that 
 they have in its historic portions. That is, if the 
 names Israel, Samaria, Ephraim, etc., are used in the 
 history to designate the ten-tribed Egypto-Israelitish 
 Birthright kingdom; then, when those names are used 
 
io8 Judah’s Sceptre and Joseph’s Birthright 
 
 prophetically, surely the prophecy involved must refer 
 to the same people. This is also true of the terms 
 Judah and the Jews. True, the name Israel often in¬ 
 cludes the Jews, for, racially speaking, it is their na¬ 
 tional name; but it is used again and again and again 
 when it has no reference whatever to the Jewish people. 
 
 In the thirty-first chapter of Jeremiah the Lord has 
 made an unconditional promise to the Birthright na¬ 
 tion. This promise is given in clear, definite and un¬ 
 mistakable language, which he declares they shall con¬ 
 sider in the last days; and in which he uses the names 
 of Jacob, Ephraim, Israel, and Samaria, together with 
 the name of Rachel, the mother of the birthright fam¬ 
 ily. It is in this prophecy that the Lord makes use 
 of the expression, “I am a father to Israel, and Eph¬ 
 raim is my first born,” in connection with which he 
 says, “He that scattered Israel will gather him,” and 
 commands that this be told in the land where Eph¬ 
 raim is living in the last days. He also says to them, 
 in this same promise, “Thou shalt yet plant vines upon 
 the mountains of Samaria,” and to this he further 
 adds: “A great company shall return thither.” 
 
 “Return thither.” 
 
 “Where ?” 
 
 To the place from which they came—SAMARIA! 
 
 “Who ?” 
 
 Jacob-Rachel-Joseph-Ephraim-Samaria-Israel!!! 
 
 It is a well-known fact that the Jews went into the 
 Babylonish captivity; but it is much more fully known 
 that they returned from that captivity and dwelt, for 
 a short season, in Judea, or Jewry. But, aside from 
 that one priest who was brought back from among 
 
109 
 
 Samaria-Israel Cast Out and Cast Off 
 
 the captives of Israel, and who dwelt in Bethel, that 
 he might teach those mongrel post-Samaritans the 
 manner of the God of the land, there is not one word 
 of history, sacred or profane, to show that any tribe, 
 tribes, or remnants of tribes, of those pre-Samaritans, 
 the children of Israel, who composed the northern 
 kingdom, have ever returned to and dwelt in their 
 former home. That is, that portion of the land which 
 the Lord God of heaven and earth promised to their 
 fathers, and which is known in Biblical history as “Sa¬ 
 maria,” and “All Israel,” in contradistinction from that 
 which is known as “All Judea” and “Jewry,” which 
 was the home of the Jews. 
 
 In another chapter we have given the details of the 
 Babylonian captivity of the Jews, but just at present 
 we desire to call your attention to the fact that their 
 captivity occurred in 588 B. C. (Usher’s Chronology, 
 which is not correct by more than eight years, but is 
 sufficiently correct for our present purpose), and the 
 first prophecy uttered concerning that captivity was 
 623 B. C. and the last one twenty-three years later, 
 i. e., 600 B. C. But the prophet Amos had prophesied 
 concerning the captivity and return from captivity of 
 the ten-tribed kingdom one hundred and sixty-four 
 years prior to the first intimation that the Jews would 
 ever go into captivity, and one hundred and ninety- 
 nine years before they were carried away into captivity. 
 
 In writing concerning the captivity of the ten tribes 
 the names which Amos used to designate them are, 
 “Samaria,” used four times; “Joseph,” used three 
 times , Isaac, used twice; “Bethel,” used five times, 
 and “Israel,” used seventeen times. 
 
no 
 
 Judah's Sceptre and Joseph's Birthright 
 
 Amos is the only one of the prophets who applied 
 the name of Isaac to either one of the two kingdoms. 
 But there can be no possible doubt that Amos gives 
 the name of Isaac to the ten-tribed kingdom. The 
 first verse in the book of Amos reads: “The words of 
 Amos, who was among the herdsmen of Tekoa, which 
 he saw concerning Israel, in the days of Uzziah, king 
 of Judah, and in the days of Jeroboam (this is Jero¬ 
 boam the second) son of Joash, king of Israel. He 
 uses the title of Isaac as follows: “And the high places 
 (groves for worship) of Isaac shall be desolate, and 
 the sanctuaries (Bethel and Dan) of Israel shall be 
 laid waste, and I will rise up against the house of Jero¬ 
 boam (king of ten-tribed Israel) with the sword. 
 Then Amaziah, the priest of Bethel (the place where 
 they went to worship the calf), sent to Jeroboam, 
 king of Israel, saying, Amos hath conspired against 
 thee in the midst of the house of Israel: the land is 
 not able to bear all his words. For thus Amos saith, 
 Jeroboam shall die by the sword, and Israel shall 
 surely be led away captive out of their own land. 
 Also Amaziah saith unto Amos, O thou seer, go flee 
 away into the land of Judah (Jewry) and there eat 
 bread, and prophesy there; but prophesy not again 
 any more at Bethel: for it is the king's chapel." (Amos 
 
 In the days of Joshua, when the land of Canaan 
 was divided by lot, Bethel fell to the house of Joseph. 
 Thus we find it in possession of tl Birthright kingdom 
 and used as the chapel of this idolatrous king, for 
 Jeroboam' the first had polluted it with one of the 
 calves. 
 
Samaria-Israel Cast Out and Cast Off 
 
 ill- 
 
 While it is true that this people were taken to Assy¬ 
 ria, and were given a promise that they shall eventu¬ 
 ally return, there is something else which must first 
 occur; for the Lord has said of them that after they 
 were cast out he would “sift the house of Israel 
 among all nations, like as corn is sifted in a sieve, yet 
 shall not the least grain fall upon the earth.” (Amos 
 9 • 9 - ) 
 
 Then, after giving this prophecy concerning the sift¬ 
 ing of the house of Israel among all nations, Amos 
 prophesies concerning their return, as follows: “And 
 I will bring again the captivity of my people of Israel, 
 and they shall build the waste cities, and inhabit them; 
 and they shall plant vineyards, and drink the wine 
 thereof; they shall also make gardens, and eat the 
 fruit of them. And I will plant them upon their land, 
 and they shall no more be pulled up out of their land 
 which I have given them, saith the Lord thy God.” 
 (Amos 9:14, 15.) 
 
 But, in spite of the fact that this prophecy was 
 written two centuries before the Jews were sent into 
 captivity, while they were yet counted among the 
 faithful saints, it having no application to them what¬ 
 ever, and that, when fulfilled, the people to whom it 
 refers SHALL NO MORE BE PULLED UP out 
 of their land—there are theory-bound men who are so 
 determined that everything Israelitish shall be Jewish 
 that they have the audacity to tell us that this prophecy 
 was fulfilled when the Jews returned from the Babylon¬ 
 ish captivity. 
 
CHAPTER IX. 
 
 THE JEWS GO TO BABYLON AND RETURN. 
 
 The twenty-third chapter of Ezekiel contains a short 
 story which seems somewhat veiled, but a knowledge 
 of the two houses and their respective capitals lifts 
 the veil and quickly sweeps it aside. It is of interest 
 to us, or should be, and begins as follows: ‘There 
 were two women, daughters of one mother, who com¬ 
 mitted adultery in their youth in Egypt, the names of 
 whom were Aholah, the elder, and Aholibah, her sister, 
 and they were mine, saith the Lord, and they bare 
 sons and daughters/’ “Thus were their names; SA¬ 
 MARIA is Aholah (Israel), and JERUSALEM Aho¬ 
 libah (Judah).” Ezekiel 23:4. Then the story con¬ 
 tinues and tells how Aholah, the elder, played the har¬ 
 lot, and was followed into that sin by her sister Aho¬ 
 libah, who was more corrupt than Aholah had been. 
 So God judged them “as women that break wedlock.” 
 Before the story is ended the history of Israel’s captiv¬ 
 ity to the Assyrians is told, together with prophecies 
 concerning the captivity of Judah in Babylon. 
 
 The Lord further says to the Jews : “And thine elder 
 sister is Samaria (Israel), she and her daughters that 
 dwell at thy left hand; and thy younger sister, that 
 dwelleth at thy right hand, is Sodom and her daugh¬ 
 ters. Yet hast thou not walked after their ways, nor 
 done after their abominations; but, as if it were a very 
 
The Jews go to Babylon and Return 113 
 
 little thing, thou wast corrupted more than they in all 
 thy ways. * * * Neither hath Samaria (Is¬ 
 
 rael) committed half of thy sins; but thou hast multi¬ 
 plied thine abominations more than they and hast justi- 
 
 9 
 
 fied (by comparison) thy sisters in all thine abomina¬ 
 tions which thou hast done. Thou also, which hast 
 judged thy sisters, bear thine own shame for thy sins 
 that thou hast committed more abominable than they.” 
 (Ezekiel 16:46-52.) 
 
 This is in harmony with the record of Judah, as 
 given by Jeremiah in the following: “And I saw, when 
 for all the causes whereby backsliding Israel commit¬ 
 ted adultery I had put her away, and given her a bill 
 of divorce; yet her treacherous sister Judah feared 
 not but went and played the harlot also. * * * 
 
 And the Lord said unto me, The backsliding Israel 
 hath justified herself more than treacherous Judah.” 
 (Jeremiah 3 : 8, 11.) 
 
 “And the Lord said, I will remove Judah also out 
 of my sight, as I have removed Israel, and will cast 
 off this city Jerusalem which I have chosen, and the 
 house of which I said, My name shall be there” (2 
 Kings 23 : 27). So Jeremiah was commanded to stand 
 in the gate of the Lord’s house and proclaim the word 
 of the Lord unto all the men of Judah, and among 
 other things say unto them: “But go ye now unto 
 my place, which is Shiloh (one of the cities of Joseph), 
 where I set my name at first, and see what I did to it 
 for the wickedness of my people Israel. And now, 
 because ye have done all these works, saith the Lord, 
 and I spake unto you, rising up early and speaking, but 
 ye heard not; and I called you, but ye answered not. 
 
114 Judah’s Sceptre and Joseph’s Birthright 
 
 Therefore will I do unto this house, which is called by 
 my name, wherein ye trust, and unto the place which 
 I gave to you and to your fathers, as I have done to 
 Shiloh. And I will cast you out of my sight, as I 
 have cast out all your brethren, even the whole seed 
 of Ephraim.” (Jeremiah 7: 12-15 •) 
 
 The above is the prophecy; the following is a part 
 of the historic record of the fact after its fulfillment. 
 'Thus Judah was carried away captive out of his own 
 land. This is the people whom Nebuchadnezzar car¬ 
 ried away captive in the seventh year (of his reign) 
 three thousand Jews and three-and-twenty. In the 
 eighteenth year of Nebuchadnezzar he carried away 
 captive from Jerusalem eight hundred thirty-and-two 
 persons. In the three-and-twentieth year of Neb¬ 
 uchadnezzar Nebuzar-adan, the captain of the guard 
 carried away captive of the Jews seven hundred fortv- 
 and-five persons. All the persons were four thousand 
 and six hundred.” (Jeremiah 52:27-30.) 
 
 Thus doth Jeremiah teach, that it was the Jews, or 
 the people composing the kingdom of Judah, who were 
 carried into Babylon by Nebuchadnezzar; and in order 
 to show that it was the Jewish people, and they only, 
 who returned from that captivity, we cite the follow¬ 
 ing: "Now these are the children of the province 
 
 (Judea had been a province to Babylon twenty years 
 before Nebuchadnezzar robbed and burned the temple, 
 destroyed Jerusalem, and took the Jews to Babylon) 
 that went up out of the captivity of those which had 
 been carried away, whom Nebuchadnezzar, the king 
 
The Jews go to Babylon and Return 115 
 
 of Babylon, had carried away into Babylon, and came 
 again unto Jerusalem, and Judah every one to his 
 city.” (Ezra 2:1.) 
 
 The books of Ezra and Nehemiah are the only books 
 of the Bible which deal with the history of that re¬ 
 turn. Jeremiah had prophesied that the Jews should 
 remain captives in the Chaldean Empire (Babylon 
 was the capital of that empire) for seventy years. 
 Just as the seventy years came to an end the empire 
 was taken by the Medes and Persians, and it became 
 known in history as the Medo-Persian empire. 
 
 Ezra begins his record as follows: “Now in the first 
 year of Cyrus, King of Persia, that the word of the 
 Lord by the mouth of Jeremiah might be fulfilled, the 
 Lord stirred up the spirit of Cyrus, King of Persia, 
 that he made a proclamation throughout all his king¬ 
 dom, and put it also in writing, saying, Thus said 
 Cyrus King of Persia, The Lord God of heaven hath 
 given me all the kingdoms of the earth; and he hath 
 charged me to build him an house at Jerusalem, which 
 is in Judah. Who is there among you of all his peo¬ 
 ple? His God be with him, and let him go up to 
 Jerusalem, which is in Judah, and build the house of 
 the Lord God of Israel (he is the God) which is in 
 Jerusalem. And whosoever remaineth in any place 
 (throughout the kingdom) where he sojourneth, let 
 the men of his place keep him with silver and with 
 gold and with goods and with beasts, besides the free 
 
 will offering for the house of God that is in Jeru¬ 
 salem/ 
 
 “Then rose up the chief of the fathers of Judah and 
 Benjamin, and the priests, and the Levites, with all 
 
ii6 Judah’s Sceptre and Joseph’s Birthright 
 
 them whose spirit God hath raised, to go up to build the 
 house of the Lord which is in Jerusalem.” (Ezra 
 
 1 : i-50 
 
 Do you notice that it is only the men of the tribes 
 of Judah, Benjamin, and Levi who are mentioned as 
 responding to this call? Also you will remember 
 that those three tribes are the three which compose 
 the kingdom of Judah which went into the Babylonish 
 captivity, the ten tribes having been carried away into 
 
 the Assyrian captivity one hundred and thirty years 
 prior to that. 
 
 Also notice that it was not all the fathers nor all of 
 Judah, Benjamin, and Levi that rose up to this call, 
 but the chief of the fathers, and all of the people in 
 those tribes mentioned whose spirit the Lord had 
 made willing. So these willing ones went to work, 
 gathering together their silver, gold, goods, and other 
 precious things. And Cyrus, the king, brought out of 
 the house of one of the idols, where Nebuchadnezzar 
 had put them, all of the vessels belonging to the house 
 of the Lord, and through his treasurer “numbered 
 them unto Sheshbazzar, the prince of Judah. And this 
 is the number of them: Thirty charges of silver, nine 
 and thirty knives. Thirty basins of gold, silver of a 
 second sort four hundred and ten, and other vessels 
 a thousand. All the vessels of gold and silver were 
 five thousand and four hundred. All these did Shesh¬ 
 bazzar bring up with him of the captivity that were 
 brought up from Babylon to Jerusalem.” (Ezra 1:8 - 
 ii.) Please notice that among these things mentioned 
 as belonging to the house of God there is no mention of 
 
The Jews go to Babylon and Return 117 
 
 the Ark of the Covenant. The reason is that the Ark 
 
 was with the Birthright people. 
 
 Some presume to teach that the house of Israel re¬ 
 turned to Palestine with the Jews when they came 
 from Babylon. When we get to that phase of our 
 subject we will prove by both the Old and New Testa¬ 
 ments that they did not. But just here we need to say 
 that in the books which deal with the history of this 
 return there is not the slightest mention, direct or in¬ 
 direct, by inference or reference, of the other kingdom, 
 or house, of Israel. 
 
 There is a mention of the army of Samaria by Nehe- 
 miah, but you will find that they belonged to the Post- 
 Samaritans, who with others opposed and hindered 
 the Jews in their work, until finally they forced them 
 to cease work on the temple. Here is the record: “But 
 it came to pass, that when Sanballat heard that we 
 builded the wall he was wroth, and took great indig¬ 
 nation, and n*ocked the Jews. And he spake before 
 his brethren and the army of Samaria, and said, What 
 do these feeble Jews?” (Neh. 4:1, 2.) Again: 
 “Now when the adversaries of Judah and Benjamin 
 heard that the children of the captivity builded the 
 temple unto the Lord God of Israel.” (Ezra 4: 1.) 
 
 Following these statements is the account of a pro¬ 
 longed persecution of the Jews by those mongrel na¬ 
 tions of Post-Samaritans. They hired counselors, wrote 
 letters of protest, resorted to trickery and hypocrisy. A 
 letter of protest was written to Artaxerxes, king of Per¬ 
 sia, which was signed by many, together with “the rest 
 of the nations whom the noble Asnapar brought over 
 
Ii8 Judah’s Sceptre and Joseph’s Birthright 
 
 and set in the cities of Samaria/' This had the ef¬ 
 fect of stopping the work on the temple, and it did 
 not begin again until during the second year of Darius, 
 at which time these imported Samaritans again tried 
 to hinder. The account of this is given by Josephus, 
 as follows: “When the Samaritans, who were still 
 enemies to the tribes of Judah and Benjamin, heard 
 the sound of trumpets, they came running together, 
 and desired to know what was the occasion of the 
 tumult; and when they perceived that it was the Jews 
 who had been carried captive to Babylon and were re¬ 
 building the temple, they came to Zorobabel, and to 
 Jeshua, and to the heads of the families, and desired 
 that they would give them leave to build the temple 
 with them, and to be partners with them in building it; 
 for they said, “We worship your God, and especially 
 pray to him, and are desirous of your religious settle¬ 
 ment, and this ever since Shalmaneser, the king of As¬ 
 syria, transplanted us out of Cuthah and Medea to this 
 place.” When they thus said, Zorobabel and Jeshua, 
 the high priest, and the heads of the families of the 
 Israelites, replied to them that, “it was impossible for 
 them to permit them to be their partners, while they 
 only had been appointed to build that temple at first by 
 Cyrus, and now by Darius, although it was lawful for 
 them to come and worship there if they pleased, and 
 that they could allow them nothing but that in common 
 with them, which was common to them with all other 
 men, to come to their temple, and worship there.” 
 
 “When the Cutheans heard this, for the Samaritans 
 have that appellation, they had indignation at it, and 
 persuaded the nations of Syria to desire the governors, 
 
The Jews go to Babylon and Return 119 
 
 in the same manner as they had done formerly in the 
 days of Cyrus, and again in the days of Cambysses 
 afterwards, to put a stop to the building of the temple, 
 and to endeavor to delay and distract the Jews in their 
 zeal about it.” 
 
 This delayed matters for some time, but finally 
 Darius ordered a search among the royal records, 
 which resulted in the finding of the record of Cyrus 
 concerning the restoration of the Jews, the building of 
 the temple, and what the Lord commanded him in ref¬ 
 erence to them. The contents of this proclamation is 
 given by Josephus, as follows: 
 
 “Cyrus, the king, in the first year of his reign, com¬ 
 manded that the temple should be built in Jerusalem; 
 and the altar in height should be three-score cubits, 
 and its breadth of the same, with three edifices of pol¬ 
 ished stone, and one edifice of stone of their own coun¬ 
 try : and he ordained that the expenses of it should be 
 paid out of the king’s revenue. He also commanded 
 that the vessels which Nebuchadnezzar had pillaged 
 out of the temple and carried to Babylon should be 
 restored to the people of Jerusalem, and that the care 
 of these things should belong to Sanadassar, the gov¬ 
 ernor and president of Syria and Phoenicia, and to his 
 associates, that they may not meddle with that place, 
 but may permit the servants of God, the Jews and their 
 rulers, to build the temple. He also ordained that they 
 should assist him in the work; and that they should 
 pay to the Jews, out of the tribute of the country where 
 they were governors, on account of the sacrifices, bulls 
 and rams, and lambs and kids of goats, and fine flour, 
 and oil, and wine, and all other things that the priests 
 
120 Judah's Sceptre and Joseph’s Birthright 
 
 should suggest to them; and that they should pray for 
 the preservation of the king, and of the Persians, and 
 for such as had transgressed any of these orders thus 
 sent to them, he commanded that they should be 
 caught, and hung upon a cross, and their substance 
 confiscated to the king’s use. He also prayed to God 
 against them, that if any one attempted to hinder the 
 building of the temple, God would strike him dead, 
 and thereby restrain his wickedness.” 
 
 Josephus also relates another trick of these Cuthean 
 Samaritans, as follows: "When Shalmanesar, the 
 king of Assyria, had it told him, that Hoshea, the king 
 of Israel, had sent privately to So, the king of Egypt, 
 desiring his assistance against him, he was very angry, 
 and made an expedition against Samaria, in the 
 seventh year of the reign of Hoshea; but when he was 
 not admitted into the city by the king, he besieged 
 Samaria three years, and took it by force in the ninth 
 year of the reign of Hoshea, and in the seventh year of 
 Hezekiah, king of Jerusalem, and quite demolished 
 the government of the Israelites, and transplanted all 
 the people into Medea and Persia, among whom he 
 took King Hoshea alive; and when he had removed 
 these people out of this their land, he transplanted 
 other nations out of Cutha, a place so called, (for there 
 is still a river of that name in Persia,) into Samaria, 
 and into the country of the Israelites. So the ten 
 tribes of the Israelites were removed, etc. * * * 
 
 But now the Cutheans who removed into Samaria, 
 (for that is the name they have been called by to this 
 time, because they were brought out of the country 
 called Cutha, which is a country of Persia, and there 
 
The Jews go to Babylon and Return 121 
 
 is a river of the same name in it,) and are called in the 
 Hebrew tongue Cutheans, but in the Greek tongue 
 Samaritans. And when they see the Jews in prosper¬ 
 ity they pretend that they are changed, and allied to 
 them, and call them kinsmen, as though they were de¬ 
 rived from Joseph.” 
 
 Our object in inserting these quotations is three¬ 
 fold. First: to show that not only the sacred writers, 
 but also the secular historian, and the rulers, both 
 friendly and unfriendly, who had to do with those 
 Israelites who went into and came out of the Babylon¬ 
 ish captivity, called them Jews. 
 
 Second: to show how the bitter feeling was engen¬ 
 dered among the Jews against those Cuthea-Samari- 
 tans, whom they called “Dogs,” whom they never for¬ 
 gave, and with whom they never had any dealings. 
 When Christ spoke to the woman of Samaria at the 
 well, she was so surprised that her first words were, 
 “How is it that thou, being a Jew, askest drink of me, a 
 woman of Samaria? for the Jews have no dealings 
 with the Samaritans.” 
 
 Third: to show that neither Josephus, who writes 
 on the “Antiquities of the Jews,” nor their enemies, the 
 Cuthea-Samaritans, ever confounds the ten-tribed Is¬ 
 raelites with the Jewish Israelites. 
 
 Oh, how we do thank God that he made Josephus 
 write concerning those imported nations in Samaria, 
 who, because they were living in that land which had 
 been the home of the Birthright kingdom, when they 
 were seeking that which would be advantageous to 
 them, would sidle up to the Jews, and claim kinship. 
 “AS THOUGH THEY WERE DERIVED FROM 
 
122 Judah’s Sceptre and Joseph’s Birthright 
 
 JOSEPH.” What impudence ! Think of the audacity 
 of these imported mongrels claiming to be a portion of 
 the Abrahamic birthright-holders. Is it much marvel 
 that the Jews should dub such a race of fawners by the 
 appropriate name of Dogs ? 
 
 Both Ezra and Nehemiah, the Biblical historians of 
 the return of the Jews from Babylon to Judea, give 
 the genealogy of all who returned, a list of all the men 
 who worked on the wall, a special list of all the priests 
 who had married strange wives, and the exact number 
 of individuals who returned. The aggregate of these 
 is summed up as follows: “The whole congregation 
 together was forty-and-two thousand three hundred 
 and three-score, besides their servants and their 
 maids, of whom there were seven thousand, three 
 hundred thirty-seven.” Ezra states that there were 
 among these servants two hundred singing men and 
 women, but Nehemiah puts the number of singers at 
 two hundred and forty-five. This could easily have 
 been the case by the time he got there, for the going 
 up which was led by him was the second one, and did 
 not take place until fourteen years and a half after that 
 which was led by Ezra. And yet in the genealogical 
 records of this “whole congregation” of forty-nine 
 thousand eight hundred and ninety-seven Jews, there 
 is not a tribal name mentioned except those of Judah, 
 Benjamin and Levi 
 
 Please remember that it is the people of these three 
 tribes who compose the mass of the kingdom of Judah, 
 and who only are called Jews. 
 
 Josephus tells us of an epistle which was written by 
 Xerxes, the son of Darius, at the time when the Jews 
 
The Jews go to Babylon and Return 123 
 
 were getting ready to leave Babylon, and sent to Es- 
 dras (Ezra,) which was the cause of great rejoicing 
 among them. He speaks of the effect it had upon 
 them, as follows: “So he read the epistle at Babylon to 
 those Jews that went there, but he kept the epistle it¬ 
 self, and sent a copy of it to all those of his own nation 
 that were in Medea. And when these Jews had un¬ 
 derstood what piety the king had toward God, and 
 what kindness he had for Esdras, they were all greatly 
 pleased; nay, many of them took their effects with 
 them, and came to Babylon, as very desirous of going 
 down to f Jerusalem; but then THE ENTIRE BODY 
 of THE PEOPLE of ISRAEL remained in that coun¬ 
 try, wherefore there are but two tribes in Asia and 
 Europe subject to the Romans, while THE TEN 
 TRIBES are beyond the Euphrates till now (A. D. 
 95), and are an immense multitude, and not to be es¬ 
 timated by numbers/’ 
 
 We note that First and Second Kings, the Chroni¬ 
 cles, Josephus, Ezra and Nehemiah, all speak of the 
 kingdom of Judah at times, as “Judah and Benja¬ 
 min.” This is why Josephus says that there were only 
 two tribes under the power of the Romans. 
 
 The reason for this is supposed to be the fact that 
 the Levites were priests who served in the temple, and 
 did not count for anything when it came to the 
 political and fighting strength of the Jewish people, 
 for the Levites were undoubtedly with Judah and Ben¬ 
 jamin, as a part of the Kingdom of Judah. 
 
 Furthermore, aside from the mention of the tribal 
 name of Ashur, as the name of the tribe to which 
 
124 Judah’s Sceptre and Joseph’s Birthright 
 
 Anna, the prophetess belonged, there is not a tribal 
 name used in any historic portion of the new Testa¬ 
 ment, except the three tribal names of the Jewish peo¬ 
 ple, i. e., Judah, Levi, and Benjamin. The ancestors 
 of Anna could easily have belonged to one of those 
 scattered families who returned out of Israel unto the 
 kingdom of Judah, because they would not serve Jero¬ 
 boam’s calves. 
 
CHAPTER X. 
 
 JOSEPH-ISRAE)L LOST. 
 
 In spite of all the facts to the contrary, there is a 
 class of teachers who without one word of historic 
 proof insist upon teaching that the Egypto-Israelites 
 returned with the Jews. Here is the argument of a 
 commentator who has written two commentaries on 
 ‘The Revelation.” He is a good man and has a pure 
 heart; but in so far as this subject is concerned, he cer¬ 
 tainly has not informed himself. He first asks the 
 question: “Were not the ten tribes lost after the de¬ 
 portation of Shalmanezar, as none but Judah and Ben¬ 
 jamin returned in the Exodus of Nehemiah?” And 
 answers it thus: “There is a general misapprehension 
 and delusion on that subject. As the ten tribes were 
 carried into captivity a hundred and thirty-four years 
 before Judah and Benjamin; yet doubtless many of 
 the ten tribes returned with them to Palestine. So the 
 ten tribes were not lost, but they simply lost their tribe- 
 hood, as they did not return in their organized tribes, 
 but as individuals. Hence all of this hue and cry about 
 the lost tribes, ransacking all the world to find them, 
 and writing vast volumes, is a piece of twaddle and 
 nonsense.” 
 
 Thus with one presumptive wave of the hand he at¬ 
 tempts to sweep from before our eyes the most im¬ 
 portant subject, so far as the vindication of the Word 
 
126 Judah’s Sceptre and Joseph’s Birthright 
 
 of God is concerned, that has ever made an appeal to a 
 Bible-loving people for an honest hearing. 
 
 This same commentator speaks of “The Exodus of 
 Nehemiah,” and of the number that returned “under 
 Nehemiah,” as though there were but one Exodus 
 from Babylon. Whereas there were two, the first and 
 largest being under Ezra, while that of Nehemiah was 
 fourteen years later, and was composed of those Jews 
 “which were left” of the Babylonish captivity, who 
 did not go up with the first or Ezra exodus. 
 
 He further says: “The ten tribes had been in the 
 Chaldean Empire two hundred years at the time of the 
 Exodus.” But it is written “that Israel was taken into 
 Assyria, and placed in the regions of the rivers Hilah 
 and Habor,” a region of country more than five hun¬ 
 dred miles from Babylon. To us it seems an insult to 
 the integrity of God for any man to presume that the 
 ten tribes ever saw Babylon. 
 
 This commentator still further says: “Of course they 
 were but a fraction of Judah and Benjamin” which 
 returned. But God says: “All the men of Judah and 
 Benjamin gathered themselves together unto Jerusa¬ 
 lem, and EVERY ONE unto his city.” Is there any 
 question here as to which we shall believe? None 
 whatever; but, since our brother says that only a frac¬ 
 tion of Judah and Benjamin returned, we would ask: 
 Where are the remaining fractions from which that 
 fraction was taken? And since he tells us that doubt¬ 
 less many of the ten tribes returned with that fraction, 
 we would ask: Where is the whole number from which 
 the “many” came? And, without waiting for an an¬ 
 swer, we will hasten to say that when this man was 
 
Joseph-Israel Lost 
 
 127 
 
 driven to use the “doubtless” argument, he had evi¬ 
 dently lost something, and that the people in question 
 are lost, at least to him. 
 
 When the Lord had determined to give Israel a bill 
 of divorce, he called Hosea to prophesy against her, 
 and, in order to have a perfect type of her adulterous 
 condition, made him take a wife of whoredoms and 
 bear children of whoredoms because the people of 
 “the land had committed great whoredoms, departing 
 from the Lord.” 
 
 As the wife of the prophet bore children, the Lord 
 took the privilege of naming them, and in each name 
 uttered a prophecy. 
 
 When the first daughter was born, “God said unto 
 him, Call her name Lo-ruhamah (which means, not 
 having obtained mercy), for I will no more have mercy 
 upon the house of Israel; but I will utterly take them 
 away. But I will have mercy upon the house of 
 Judah.” (Hosea 1:6, 7.) 
 
 “Now when she (the prophet’s wife) had weaned 
 Lo-ruhamah, she conceived and bare a son. Then said 
 God, Call his name Lo-ammi (which means, not my 
 people), for ye are not my people, and I will not be 
 your God. Yet the number of the children of Israel 
 shall be as the sands of the sea, which cannot be meas¬ 
 ured nor numbered—and it shall come to pass that in 
 the place where it was said unto them Ye are not my 
 people, there it shall be said unto them, Ye are the 
 sons of the Living God.” (Hosea 1 : 8-10.) Beloved, 
 do you catch the wonderful meaning to all this ? Look ! 
 The name of the newborn son is Lo-ammi, for God 
 
128 Judah’s Sceptre and Joseph’s Birthright 
 
 refuses any longer to be the God of that people among 
 whom the child is born; he casts them off and forsakes 
 them. 
 
 “Yet ”—O do you see the immutability of the prom¬ 
 ise of the covenant-making and covenant-keeping Je¬ 
 hovah, who after making an unconditional promise 
 must keep it, even if some conditions do change ? God 
 has said it. He cannot lie; with him there is “no vari¬ 
 ableness nor shadow of turning.” He has promised 
 Abraham, Isaac and Jacob, that their seed shall become 
 “many nations.” “I will make thy seed to multiply as 
 the stars of heaven.” “I will make thee fruitful and 
 multiply thee.” “Thy seed shall be as the dust of the 
 earth, and thou shalt spread abroad to the west, and 
 to the east, and to the north, and to the south.” And 
 then he told Joseph that all these promises should be 
 fulfilled in his sons, at that same time making Ephraim 
 his first-born. Then in due time he separated the 
 Sceptre and the Birthright, causing all the tribes to 
 gather under the one or the other, making two king¬ 
 doms of the entire Abrahamic posterity, saying, “This 
 thing is of me.” 
 
 Butt now “Ephraim-Israel is joined to his idols.” 
 “They are not my people,” “I will not be their God,” 
 “I cast them out”; and “yet” in spite of this, and al¬ 
 though driven from home by their enemies, “yet the 
 number of the children of Israel shall be as the sands 
 of the sea, which cannot be numbered.” This language 
 proves that, although cast off, they must still increase 
 and fulfill their God-appointed destiny by growing into 
 a multitude of people in the midst of the earth, and 
 in due time become a great nation or a company of 
 
Joseph-Israel Lost 
 
 129 
 
 nations. Also, the words which immediately follow 
 these show that, while in that cast-out condition, and 
 while developing into their destiny as regards mul¬ 
 tiplicity, they will become lost, so lost that they them¬ 
 selves will not know who they are. For it shall come 
 to pass that, in the place where they go, they will be 
 told that they are not the people of God, that they are 
 not Jacob’s seed, that they are not Israel, as at the time 
 of the casting off they knew themselves to be. And 
 when they are told that they are not the people of God 
 they shall have so forgotten their origin, that they will 
 believe it. This being the case, they certainly will be 
 LOST, at least to themselves, and will need some one 
 to prove to them that they are the descendants of God’s 
 chosen people. So, when the time comes, the Lord 
 has said that those persons shall be there, and shall say 
 unto them: “Ye are the sons of the Living God.” 
 
 While Israel was true to the Lord, she was likened 
 to a delicate and comely woman, and the Lord called 
 her his wife; but when she became an idolatrous na¬ 
 tion, she was called a harlot, and the Lord treated her 
 as a woman who had broken wedlock, by giving her a 
 bill of divorce. After the Lord has “cast her out of 
 his sight,” and allowed her to be carried away into the 
 Assyrian captivity, she is spoken of in prophecy as 
 “forsaken,” a woman in “widowhood,” “a wife of 
 youth,” “refused,” “barren” and “desolate.” 
 
 But the Lord made a promise of redemption to that 
 same desolate one, saying: “Thou shalt forget the 
 shame of thy youth and shalt not remember the re¬ 
 proach of thy widowhood any more. For thy Maker is 
 thy husband (once more), the Lord of Hosts is his 
 
130 Judah’s Sceptre and Joseph’s Birthright 
 
 name; and thy Redeemer the Holy One of Israel; the 
 God of the whole earth shall be called. For the 
 Lord hath called thee as a woman forsaken and grieved 
 in spirit, and a wife of youth, when thou wast refused, 
 saith thy God. For a small moment have I forsaken 
 thee, but with great mercies will I gather thee.” (Isa. 
 54 : 4 - 7 -) 
 
 You will also find by consulting this same chapter 
 that, while barren, forsaken, and desolate, this same 
 woman was to become the mother of more children 
 than while married, or, in other words, Israel was to 
 increase while cast out more than before. This is 
 exactly what the prophet Hosea has declared in the 
 prophecy which we have been considering. 
 
 The Lord further uses Hosea to teach that Israel 
 would become lost after being cast out in the follow¬ 
 ing: “For she said: I will go after my lovers (‘Israel 
 is swallowed up: now shall they be among the Gentiles 
 as a vessel wherein is no pleasure, for they are gone 
 up to Assyria, a wild ass alone by himself: Ephraim 
 hath hired lovers’), that give me my bread and my 
 water, my wool and my flax, mine oil and my drink. 
 Therefore, behold, I will hedge up thy way with 
 thorns, and make a wall, that SHE SHALL NOT 
 FIND HER PATHS.” (Hosea 8 : 8 , 9; 2: 5, 6.) 
 
 To show that the Scriptures, which we have just 
 quoted, refer to Israel, aside from the Jews, we call 
 your attention to the opening words of the chapter in 
 which the non-parenthetical, or enclosing text appears, 
 which is as follows: “Say ye unto your brethren Ammi, 
 
Joseph-Israel Lost 
 
 131 
 
 and to your sisters, Ruhamah. Plead with your mother, 
 plead! for she is not my wife, neither am I her hus¬ 
 band.” 
 
 When God gave to Israel the name of Lo-ammi, or 
 not my people, it was because he had cast them off, and 
 they were no longer his people. For when the Lord 
 gives a name to a person, or a nation, he names them in 
 harmony with their character or condition. But while 
 it is true that Israel was not at that time the people of 
 God, it is true that Judah was then ruling with him, 
 and was counted among the faithful; hence, they were 
 Ammi, or the people of God. 
 
 Also when God gave to Israel the name of Lo-ru- 
 hamah, the meaning of which is, not having obtained 
 mercy, he did so because that name was characteristic 
 of his attitude toward them, at that time, for he de¬ 
 clared that he would no longer have mercy upon them, 
 but would cast them out. But at that same time he said, 
 “I will have mercy upon the house of Judah.” So, if 
 Israel was Lo-ruhamah, the one not having obtained 
 mercy, then Judah was Ruhamah, the one which ob¬ 
 tained mercy. For that word “Lo” is the Hebrew neg¬ 
 ative, and, in the Scriptures under consideration, the 
 words Ammi, Lo-ammi, Ruhamah, and Lo-ruhamah 
 are Hebrew words which are transferred, but not 
 translated. 
 
 These things being true, it is clear that the brethren 
 Ammi, and their sisters Ruhamah, who are exhorted 
 to plead, are the Jews and Jewesses of the kingdom of 
 Judah. It is they who are exhorted to plead with their 
 mother, i. e., to plead with that out from which they 
 came, namely: THE KINGDOM OF ISRAEL. 
 
132 Judah’s Sceptre and Joseph’s Birthright 
 
 Yes, Israel, she of whom the Lord hath said: “She 
 is not my wife, neither am I her husband;” she, the 
 woman of whoredom: she, the woman who had broken 
 wedlock; she, who had run after hired lovers; she, who 
 asked counsel of cattle and stone images; she, who was 
 joined to Jeroboam’s calves, and of whom, after she 
 was sent adrift, the Lord said that he would hedge up 
 her way, and make a wall, “that she shall not find her 
 paths,” i. e., lost. 
 
 The Lord further declares, “When Ephraim spake 
 trembling he exalted himself in Israel; but when he 
 offended in Baal he died. And now they sin more and 
 more, and have made them molten images of their sil¬ 
 ver, and idols according to their own understanding, all 
 of it the work of craftsmen; they say of them, Let the 
 men who sacrifice kiss the calves. Therefore they shall 
 be as the morning cloud, and as the early dew that pass- 
 eth away, as the chaff that is driven with the whirlwind 
 out of the floor, and as the smoke out of the chimney.” 
 (Hosea 13:1-3.) 
 
 After the smoke out of a chimney has disappeared, 
 after the sun has risen and scattered the morning 
 cloud, after the dew has been drawn from leaf and 
 blade, and passed away—if we were to ask you to 
 hunt that scattered cloud, to search for that smoke, and 
 find again that dew, we are certain you would be will¬ 
 ing to admit that they were lost. This is certainly 
 what the Lord intends us to understand concerning the 
 kingdom known as Israel, for subsequent to this, and 
 yet prior to the time when the Jews went into the Baby¬ 
 lonian captivity, he declares, through Jeremiah the 
 prophet, “My people have been lost sheep.” 
 
Joseph-Israel Lost 
 
 133 
 
 Ezekiel not only corroborates these prophets, but he 
 visited Israel about twelve years before Nebuchad¬ 
 nezzar destroyed Jerusalem and took the Jews to Baby¬ 
 lon. He says, “As I was among the captives by the 
 river of Chebar, the heavens were opened, and I saw 
 visions of God.” (Ezek. 1:1.) You will find by con¬ 
 sulting the map that this river Chebar is in the same 
 region of country with Habor, Halah and the river 
 
 Gozan, where the Israelites were deported by Shalman¬ 
 eser, king of Assyria. In fact, the rivers Gozan and 
 Halah empty into the Chebar, which, in turn, empties 
 into the Euphrates. Chebar, Chabor, Habor, Kebah 
 and Heber are only different forms of the same word. 
 
 Ezekiel continues and says, 'Then I came to them of 
 the captivity at Tel-abib, that dwelt by the river of Che¬ 
 bar, and I sat where they sat, and remained there 
 astonished among them seven days. And it came to 
 pass at the end of seven days, that the Lord came unto 
 me, saying. Son of man, I have made thee a watchman 
 unto the house of Israel.” (Ezek. 5:15, 17.) Then 
 after speaking of many who should be destroyed by 
 sword, famine and pestilence because of their abomin¬ 
 ations, how that he would scatter .their bones round 
 about the altars of their idols, he says: "Yet will I 
 leave a remnant, that ye may have some that shall 
 escape the sword among the nations, when he shall be 
 scattered through the countries. And they that es¬ 
 cape of you shall remember me among the nations 
 whither they shall be carried.” (Ezek. 6:8, 9.) 
 
 Again, the offended God of Israel uses Ezekiel to 
 declare, "I will scatter thee among the heathen and 
 disperse thee in the countries, and will”—What? De- 
 
134 Judah’s Sceptre and Joseph’s Birthright 
 
 stroy them? No, but —“consume thy filthiness out of 
 thee.” (Ezek. 22: 15.) After this, the Lord declares 
 this dispersion to have been accomplished, saying: “I 
 scattered them among the heathen and they were dis¬ 
 persed through the countries: * * * and when 
 
 they entered into the heathen, whither they went, they 
 profaned my holy name, when they said to them, These 
 are the people of the Lord, and are gone forth out of 
 his land. But I had pity for mine holy name, which 
 the house of Israel had profaned among the heathen, 
 whither they went. Therefore say unto the house of 
 Israel, Thus saith the Lord God, I do not this for your 
 sakes, O house of Israel, but for mine holy name’s 
 sake, which ye have profaned among the heathen, 
 whither ye went. And I will sanctify my great name, 
 * * * and the heathen shall know that I am the 
 
 Lord God, when I shall be sanctified in you before their 
 eyes. For I will take you from among the heathen, 
 and gather you out of all countries, and bring you into 
 your own land.” (Ezek. 36: 19-24.) 
 
 The Jews were taken into Babylon and returned 
 from thence; but the house of Israel, as herein stated, 
 was scattered throughout all countries. But for the 
 vindication of his holy name, he declared that he should 
 yet be sanctified in the eyes of all nations, by saving 
 Israel and bringing them back to their own land. When 
 
 this takes place, Israel shall come out from all coun¬ 
 tries. 
 
 In two of these quotations they are called, “The 
 dispersed.” This will enable us to understand Zeph. 
 
Joseph-Israel Lost 
 
 135 
 
 3: 10—“From beyond the rivers of Ethiopia, my sup¬ 
 pliants, even the daughter of my dispersed, shall bring 
 mine offering.'’ 
 
 Since we understand that “the dispersed’’ are the 
 ten tribes, which composed the Birthright kingdom, 
 we comprehend the grave import of the question asked 
 by the chief man of Judah in the following: “When 
 the Pharisees heard that the people murmured such 
 things concerning him; and the Pharisees and the chief 
 priests sent officers to take him. Then Jesus said unto 
 them, Yet a little while am I with you, and then I go 
 unto him that sent me. Ye shall seek me and shall not 
 find me: and where I am, thither ye cannot come. 
 Then said the Jews among themselves, Whither will he 
 go that we cannot find him? “Will he go unto the 
 dispersed among the Gentiles ?” (John 7: 32-35.) 
 
 This very question reveals the fact that the Jews 
 knew that the ten tribes were dispersed among the 
 nations, and that they did not know where they were; 
 hence, that they could not go to them. They also 
 comprehended the fact that, if this man called Christ 
 should prove to be the long-expected Messiah, he did 
 know where the lost people were, and could go to them. 
 It is also an admission, from the chief men of Judah, 
 that a portion of the race were lost. 
 
 Isaac Leeser, an eminent Jewish scholar, who trans¬ 
 lated the Hebrew Scriptures for the English speaking 
 Jews, says in his great work, “The Jewish Religion,’’ 
 Vol. I, page 256: “Let us observe that by this return 
 of the captives (from Babylon) the Israelitish nation 
 was not restored; since the ten tribes, who had for¬ 
 merly composed the kingdom of Israel, were yet left in 
 
136 Judah’s Sceptre and Joseph’s Birthright 
 
 banishment; and to this day the researches of travelers 
 and wise men have not been able to trace their fate.” 
 
 Micah, also, falls into exact line with the rest of the 
 prophets, for through him the Lord declares: “I will 
 surely assemble, O Jacob, all of thee; I will surely 
 gather the remnant of Israel; I will put them together 
 
 as the sheep of Bozrah, as the flock in the midst of 
 their fold, they shall make great noise by reason of the 
 multitude of men. The breaker is come up before 
 them: they have broken up, and passed through the 
 gate, and are gone out by it; and their king shall pass 
 before them, and the Lord on the head of them.” 
 (Micah 2:12, 13.) 
 
 The reason the Lord says that he will assemble and 
 put them together is, that, prior to the time when Shal¬ 
 maneser took the main body of the kingdom of Israel 
 into Assyria, it seems that a former king (Tiglath-Pi- 
 leser) had taken the Reubenites, the Gadites, a portion 
 of Naphtali, and one of the half tribes of Manasseh, 
 “And brought them unto Halah, and Habor and Hara, 
 and to the river Gozan.” Later, the rest of the ten 
 tribes were brought to this same region. 
 
 As we have already noted, the last that Josephus 
 knew concerning the ten tribes, is that they were be¬ 
 yond the river Euphrates. This river rises at the foot 
 of Mount Ararat, up in the Caucasian Pass, between 
 the Black and Caspian seas. Israel, making a great 
 noise because of the multitude, went out through this 
 pass, or gate, or entrance. 
 
 What is meant by the king passing on before them 
 is explained later. 
 
CHAPTER XI. 
 
 JOSEPH-ISRAEL LOST—(CONTINUED). 
 
 If it could be proved that Israel returned with Judah 
 from the Babylonish captivity, it would only prove that 
 her prophetic history was not fulfilled, and that those 
 prophets which both Jews and Christians have reecived 
 as the true prophets of God, are but lying prophets. 
 For Jeremiah also has given utterance -to prophetic 
 sayings which are in full accord with those of the 
 prophets already quoted, and which cover the same 
 ground, but give additional facts. As in the follow¬ 
 ing: 
 
 “Therefore will I cast you out of this land, into a 
 land that ye know not, neither ye nor your fathers, 
 and there shall ye serve other gods day and night; 
 where I will not show you favor. Therefore, behold, 
 the days come, saith the Lord, that it shall no more be 
 
 said, The Lord liveth, that brought up the children of 
 Israel out of the land of Egypt; but, The Lord liveth, 
 that brought the children of Israel from the land of 
 the north, and from all the lands whither he had driven 
 them: and I will bring them again unto their land that 
 I gave unto their fathers. 
 
 “Behold I will send for many fishers, saith the Lord, 
 and they shall fish for them; and after I will send many 
 hunters, and they shall hunt them from every mountain, 
 and from every hill, and from out of the holes of the 
 rocks. For mine eyes are upon all their ways: they are 
 
138 Judah’s Sceptre and Joseph’s Birthright 
 
 not hid from my face, neither is their iniquity hid from 
 mine eyes. And first I will recompense their iniquity 
 and their sin double; because they have defiled 
 my land, they have filled mine inheritance with 
 the carcasses of their detestable and abominable 
 things. O Lord, my strength and my fortress, and 
 my refuge in the day of affliction, the Gentiles shall 
 come unto thee from the ends of the earth, and shall 
 say, Surely our fathers have inherited lies, vanity, and 
 things wherein there is no profit. Shall a man make 
 gods unto himself, and they are no gods? Therefore, 
 behold, I will this once cause them to know. I will 
 cause them to know mine hand and my might; and they 
 shall know that thy name is the Lord.” (Jer. 16: 13-21.) 
 
 We have given the above quotation in full and at 
 length, because, as a prophecy, it contains the facts of 
 the casting out and return of Israel, together with a 
 brief epitome of their history while thus cast out. Let 
 us notice them: 
 
 (1) "I will cast you out of this land.” We know 
 that they were taken into Assyria. 
 
 (2) "Into a land that ye know not.” They were 
 not to remain in Assyria. 
 
 (3) "Neither ye nor your fathers.” A land un¬ 
 known to the entire race, and as they were among the 
 most, if not the most, civilized nations on the earth, we 
 are safe in saying that it was to be a long way from 
 their home; that they were to move on through the 
 nations until they came into unknown regions, into the 
 uninhabited, unexplored wilderness beyond the pales 
 of civilization. 
 
Joseph-Israel Lost 
 
 139 
 
 ( 4 ) “And there shall ye serve other gods day and 
 night/’ They can then and there get their fill of idol¬ 
 atry. 
 
 (5) “I will not show you favor,” i. e., not ease 
 their punishment, until, as he says, he has first recom¬ 
 pensed “their iniquity and their sin double; because 
 they have defiled my land, they have filled mine inher¬ 
 itance with the carcasses of their detestable and abom¬ 
 inable things,” i. e., Jeroboam’s calves, Ahab’s image 
 of Baal, Moloch, etc. 
 
 (6) When he says that he will not show them 
 favor, the context proves that he means for a certain 
 season or period. For he says, I will bring them again 
 into their land, i. e., the Samaritan portion of Pales¬ 
 tine. 
 
 (7) “I will send for many (Hebrew, rab —abun¬ 
 dant, enough, plenteous, a multitude) fishers.” Jesus 
 said to his disciples, “I will make you fishers of men.” 
 
 He came to his own tribal house, Judah, but his own 
 received him not, and then he said unto them: “Your 
 
 house is left unto you desolate.” But he said to his 
 fishers, “Go to the lost sheep of the HOUSE of Israel.” 
 Six hundred and thirty years prior to this, one hundred 
 and twenty years after Israel had been cast out, and 
 before the house of Judah were taken to Babylon, God 
 had said through the mouth of Jeremiah, “My people 
 hath been lost sheep: their shepherds (their priests, 
 who were of the lowest type of the people) have caused 
 them to go astray, they have turned them away on the 
 mountains; they have gone from mountain to hill 
 (wandering), they have forgotten their resting place,” 
 i. e., their home. 
 
140 Judah’s Sceptre and Joseph’s Birthright 
 
 (8) “And they shall fish them.” These gospel fish¬ 
 ers of men are successful. Lost Israel takes the bait 
 and is fished. Hallelujah! 
 
 All this is in harmony with the prophetic history of 
 Israel, as read by the other prophets. For when 
 Hosea is being used to prophesy concerning Israel be¬ 
 ing hedged in with walls and thorns, and losing her 
 paths, the Lord further adds, “Behold I will allure her, 
 and bring her into the wilderness, and speak comfort¬ 
 ably (marginal reading: speak friendly to her heart) 
 unto her. And it shall be in that day saith the Lord 
 that thou shalt call me Ishi (my husband) and shall 
 call me no more Baali (my master). For I will take 
 the names of Baalim (plural of Baal) out of her 
 mouth, and they shall no more be remembered by their 
 names.” (Hosea 2 : 14, 16, 17.) Is it any wonder that 
 this same prophet declares, “Ephraim shall say, What 
 have I to do any more with idols?” (Hosea 14: 8.) 
 
 Concerning this fact of Israel’s receiving the gospel 
 while cast out: “Thus saith the Lord, The people 
 which were left of the sword found grace in the wilder¬ 
 ness; even Israel.” (Jer. 31:2.) The law came by 
 Moses, but grace and truth came by Jesus Christ. 
 Hence the lost sheep of the house of Israel receive 
 the gospel blessings because of the fishers which are 
 sent to them. 
 
 (9) “And after (that) I will send for many hun¬ 
 ters, and they shall hunt them.” The violent protest 
 of our brother, from whose commentary we quoted on 
 a former occasion, is prima-facie evidence that this 
 prophecy concerning the hunting for them has been, 
 and is being, fulfilled; it is as follows: “Hence, all of 
 
Joseph-Israel Lost 
 
 141 
 
 this hue and cry about the lost tribes, ransacking all the 
 world to find them, and writing vast volumes, is a 
 piece of twaddle and nonsense. Thousands of people 
 are now studying (Glory to God!) great books (Thank 
 God for them!) which claim to identify the dost 
 tribes/” Amen! and amen! For God says: “They 
 shall hunt for them.” 
 
 Another of those who object to so much hunting, 
 Rawlinson, has unwittingly proved this prophecy to 
 have been fulfilled, for he says: “They (the ten tribes) 
 have been found a hundred times in a hundred different 
 localities.” This proves that the Lord, in order that 
 his word of truth might be fulfilled, has, to say the 
 least, raised up one hundred hunters. Had Prof. Raw¬ 
 linson said, “They were supposed to have been found 
 a hundred times in a hundred different localities,” we 
 
 ( could not doubt that his statement was true. For it 
 is true that thousands are studying, and writing, and 
 ransacking the world, to find the lost tribes of Israel ; 
 
 I and the prophecy concerning the hunters and the 
 hunted, stands vindicated, albeit many have hunted in 
 vain. 
 
 Otherwise, we are forced to the conclusion that one 
 of the holy men who was moved by the Holy Ghost to 
 write the Bible was jesting, when he wrote concerning 
 a corps of men who should become hunters of that 
 which was not lost. And since God has furnished the 
 hunters,—for it is by reading his Word that they be¬ 
 come inspired to hunt,—we would be forced to conclude 
 that he would play, or juggle, with the credulity of the 
 human race. 
 
142 Judah's Sceptre and Joseph's Birthright 
 
 (io) It is evident from the declaration, “They are 
 not hid from my face," that the people in question were 
 hid from others. Else, why should the Lord say that 
 they were*not hid from him ? 
 
 “If they were not hid from the Lord, who were they 
 hid from?" 
 
 We answer—THE HUNTERS. 
 
 (u) The nineteenth verse relates to Gentiles who 
 shall come unto the Lord, from the ends of the earth. 
 The Hebrew word (Goy) which is here translated 
 Gentiles, is often translated, nations, people, tribes, 
 and, far away people. God had told Israel that he 
 would cast them afar off, and in Jer. i: io this same 
 Hebrew word is translated nations. In Jer. 31:9, 
 while speaking to Joseph-Ephraim-Samaria-Israel, the 
 Lord says: “I am a father to Israel, and Ephraim is 
 my first-born. Hear the word of -the Lord, O ye na¬ 
 tions (Goy), and declare it in the isles afar off, and 
 say, He that scattered Israel will gather him." 
 
 (12) And in this prophecy which we are consider¬ 
 ing, we are told that these nations shall yet come 
 “from the ends of the earth," and say: “Surely our 
 fathers have inherited lies." 
 
 How so? 
 
 Do not forget, Hosea has prophesied concerning the 
 same people, saying that in the place where it shall be 
 said unto them, “Ye are Lo-ammi, or not the people of 
 
 God," there it shall be said unto them “Ammi," or “Ye 
 are the sons of the living God." These people shall 
 return to their home and to their Lord, who will be 
 there about the time they get there. And they shall 
 
Joseph-Israel Lost 143 
 
 say: “ We have inherited lies, for we have been told 
 that we were not the seed of Abraham, but now we 
 know that we, too, have Abraham as our father.” 
 
 (13) Then, saith the Lord, “I will cause them to 
 know mine hand, and my might; and they shall know 
 that my name is the Lord, i. e., Jehovah. 
 
 So we find that while Israel was taken into Assyria 
 they were not to stay there, but were to wander into an 
 unknown country, called the wilderness; and that 
 eventually, when they have fulfilled their destiny by be¬ 
 coming “many nations,” the head of the nations is in 
 the isles of the sea, and that the Lord is to gather them 
 from there. So it is evident that the school of teachers, 
 who say that Israel returned with Judah from Babylon, 
 do not know where the Birthright kingdom is, thus 
 making it quite clear that they are lost even to those 
 who say that there is no lost Israel. 
 
 The above facts are in harmony with still other au¬ 
 thentic history as contained in the apocryphal book of 
 Ezra, i. e., Esdras. Mind you, we do not assert that this 
 book is inspired, although there are thousands who, with 
 ourselves, believe it is. But we give it simply as corrob¬ 
 orative history. Esdras had seen a vision in which 
 there were two companies, one a warlike and the other 
 a peaceful company. The declared explanation of the 
 peaceful company is as follows: “Whereas thou sawest 
 that he gathered another peaceful company, those are 
 the ten tribes, which were carried away prisoners out 
 of their own land in the time of Hosea, the king whom 
 Shalmanesar,the king of Assyria, led away captive ; and 
 he carried them away so they came into another land. 
 But they took counsel among themselves, that they 
 
144 Judah’s Sceptre and Joseph’s Birthright 
 
 would leave the multitude of the heathen, and go forth 
 into a further country, where never mankind dwelt, 
 that they might keep their statutes, which they never 
 kept in their own land. And they entered into Eu¬ 
 phrates by the narrow passage (the gate) of the river. 
 For the Most High then showed signs for them, and 
 held still the flood till they were passed over, for 
 through that country there was a great way to go, 
 namely, a year and a half. And the same region is 
 called Asaareth (Margin: Ararath, same as Ararat 
 or Armenia, which are only different forms of the same 
 word). Then they dwelt there until the latter time, 
 and now when they shall begin to come, the Highest 
 shall stay the springs of the streams again, that they 
 may go through: therefore sawest thou the multitude 
 
 with peace.” (2 Esdras 13 :39'47-) 
 
 Every statement made in this extract is corroborated 
 
 by unquestioned canonical writings, as we have shown, 
 except one; and Isaiah settles that one as follows. The 
 Lord shall utterly destroy the tongue of the Egyptian 
 sea; and with his mighty wind shall he shake his 
 hand over the river, and shall smite it in the seven 
 streams, and make men go over dry shod. And there 
 shall be an highway for the remnant of his people 
 which shall be left from Assyria—like as it was in the 
 day that he came up out of the land of Egypt. (Isa. 
 2: 15, 16.) 
 
 Mind you, he does not say that they shall come from 
 Assyria; he is speaking of the remnant of his people 
 which are left from Assyria, i. e., the Assyrian cap¬ 
 tivity. The tongue of the Egyptian sea is not en route 
 from either Babylon or Assyria. The tongue of the 
 
145 
 
 Joseph-Israel Lost 
 
 Egyptian sea is a tongue of the Red sea, and the river 
 with seven streams, mouths, or delta, is the river Nile, 
 which waters Egypt; and these are in a direction from 
 Palestine which is diametrically opposite to that of 
 Assyria and Babylon. 
 
 After all, it is not so much a question of the lost 
 ten tribes, for some out of all the tribes returned to 
 the kingdom of Judah, in the days of Rehoboam, the 
 first king of Judah. This is no doubt the reason that 
 the Jews, upon their return from Babylon, offered the 
 twelve bullocks for all Israel, as a burnt offering unto 
 the Lord. But it is a question of the lost house of 
 Joseph, that is, THE LOST BIRTHRIGHT. The 
 Jews, although denationalized and scattered every¬ 
 where, have never been lost; but, as foretold, they have 
 always been so “well known” that they have become 
 a by-word ; consequently, they have never been hunt¬ 
 ed for. But there is a prophecy in the Psalms con¬ 
 cerning a people by the name of Israel, who are spoken 
 of as the hidden people of the Lord, and whom he is 
 called upon to defend from their enemies. Of these it 
 is declared: “They have taken crafty counsel against 
 thy people and consulted against THY HIDDEN 
 ONES. They have said, come, and let us cut them off 
 from being a nation; that the name ISRAEL may be 
 no more in remembrance.” (Psa. 83:3, 4.) 
 
 Hence, there is a people who bear the name of Israel, 
 which, as we have learned, is the name of the birth¬ 
 right nation, which if it is not now hid, has in the 
 past been hid from all except the Omnipotent One. 
 

 * 
 
 
 
PART SECOND. 
 
 THE SCEPTRE; OR, THE PROMISE OF A 
 PERPETUATED HOUSE, THRONE, 
 AND KINGDOM TO DAVID. 
 
“OUGHT ye not to know that the Lord God of Israel gave 
 the kingdom over Israel to David for ever, even to him and 
 to his sons by a covenant if salt?” 
 
CHAPTER I. 
 
 THE SCEPTRE, AND THE DAVIDIC COVENANT. 
 
 There is no question, with those who have fol¬ 
 lowed us thus far, that the Birthright people have been 
 cast out into an unknown and far-away country, which, 
 when they entered, was an uninhabited and unex¬ 
 plored wilderness. While Israel has been exploring, 
 pioneering and settling this wilderness, the Lord has 
 so hedged up their way that they can find neither the 
 paths by which they came nor the place from whence 
 they came. 
 
 Although lost, in so far as their national identity is 
 concerned, they are in the place where the Lord has 
 said they shall find grace, and where he has promised 
 to speak comforting words to their hearts—in the wil¬ 
 derness. 
 
 There we will leave them to fulfill their appointed 
 destiny of becoming a multitude of nations, while we 
 follow the history of the Scepter, and learn what the 
 Word of the Lord has revealed concerning his present 
 and its future. For, if God has been true to his word, 
 and unless the faith of Abraham, Isaac and Jacob has 
 become of no effect, then the Scepter, as well as the 
 Birthright, has not only a present existence, but a glo¬ 
 rious future. 
 
 When God made the covenant with Abram in which 
 he made him (prospectively) the father of many na¬ 
 tions, thereby changing his name to Abraham, he gave 
 
 149 
 
150 Judah’s Sceptre and Joseph’s Birthright 
 
 the promise,—“Kings shall come out of thee.” Also, 
 when the promise concerning the multiplicity of na¬ 
 tions was reiterated to his wife, whose former name 
 was Sarai, but now Sarah, or princess, it was said,— 
 “Kings of nations shall be of her” (R. V.). Thus by 
 the choice or election of God were they made, not only 
 the progenitors of a race which was to develop into 
 “many nations,” which were to spread abroad to the 
 North, South, East and West, but also a royal family . 
 This, of course, includes a Sceptre—the emblem and 
 sign of royalty. 
 
 These promised blessings, given by the Lord and 
 confirmed to Abraham by an oath, were received by 
 him in faith, and counted as though they were already 
 in existence,—for the simple reason that, when a thing 
 is promised by the Lord and received by any one in 
 faith, that thing must eventually materialize, because 
 faith is the God-given force or power which will and 
 must eventually bring promised things into existence. 
 Hence both “the Birthright” and “the Sceptre” blessing 
 passed from Abraham to Isaac as a real inheritance; 
 while he in turn bestowed them upon Jacob, who so 
 much desired them and considered them so surely to 
 exist already that he was willing to strike bargains 
 for them, or even resort to fraudulent measures to get 
 possession of them. 
 
 At the death of Jacob these two covenant blessings— 
 the Birthright and the Sceptre—were separated, the 
 Birthright falling to one of his sons and the Sceptre to 
 another one of them, as we have heretofore fully ex¬ 
 plained. When Jacob, at the time of his death, while 
 acting under the direction of the Holy Spirit, gave the 
 
The Sceptre and the Davidic Covenant 15 1 
 
 Sceptre blessing to Judah and his lineage, the prophecy 
 which he gave with it was,—“The sceptre shall not 
 depart from Judah, nor a lawgiver from between his 
 feet, until Shiloh come; and unto him shall the gather¬ 
 ing of the people be.” (Gen. 49:10.) 
 
 After the Abrahamic people had cried down the 
 Divine Theocracy, rejected the Lord as their king, and 
 insisted on having a human king, they chose Saul. Al¬ 
 though Saul was not of the royal line, but a Ben- 
 jamite, he was permitted to reign, for the Lord had 
 determined to give the people the desire of their hearts. 
 But after the downfall of that haughty Benjamite, 
 David, a son of the royal family, was enthroned, and 
 to him were reiterated the promises concerning the 
 royal family, which had been emphasized to Judah by 
 his dying father when he bestowed on him the cove¬ 
 nant blessing of royal fatherhood. 
 
 When the Sceptre covenant was confirmed to David, 
 the Lord gave the message through Nathan the 
 prophet in these words: “When thy days be fulfilled, 
 and thou shalt sleep with thy fathers, I will set up 
 thy seed after thee which shall proceed out of thy 
 bowels, and I will establish his kingdom. He shall 
 build an house for my name, and I will establish the 
 throne of his kingdom forever . I will be his father, 
 and he shall be my son. If he commit iniquity, I will 
 chasten him with the rod of men. But my mercy shall 
 not depart from him, as I took it from Saul, whom I 
 put away before thee. And thy house and thy king¬ 
 dom shall be established forever before thee: Thy 
 throne shall be established forever.” (2 Sam. 7 :I2-i6.) 
 
IS 2 Judah's Sceptre and Joseph's Birthright 
 
 David was so impressed with the magnitude of this 
 prophecy and with the period of time which it covered 
 that he went in and sat before the Lord, pondering 
 over it, until in wonderment he exclaimed: ''Who am 
 I, O Lord God, and what is my house that thou hast 
 brought me hitherto? And this was yet a small thing 
 in thy sight, O Lord God (i. e., the present power, 
 glory and prestige of David’s house, throne and king¬ 
 dom) : but thou hast spoken also of thy servant’s house 
 for a great while to come. And is this the manner of 
 man, O Lord God?” (2 Sam. 7:18, 19.) No. It is 
 not the manner of man to prophesy concerning things 
 “for a great while to come ” But it is the manner of 
 God. Yes, and it is the manner of God to make good 
 that which he has spoken. David understood this; so 
 he prayed—“And now, O Lord God, the word that 
 thou hast spoken concerning thy servant, and concern¬ 
 ing his house, establish it forever, and do as thou 
 hast said.” 
 
 If it be possible that there can be such power put 
 into written words as shall yet come from that voice 
 which shall sound the seven thunders, we pray that 
 it may be put into those which record the above facts; 
 and thus compel our readers to see that it is not the 
 spiritual throne,the spiritual sceptre,the spiritual house, 
 nor the heavenly kingdom, which are therein spoken of, 
 but that it is the literal throne, the earthly kingdom, 
 and the lineal house of the Judo-Davidic family which 
 are the subjects of this prophecy; and that all these are 
 to endure FOREVER. 
 
 There is also in this prophecy a note of warning to 
 David’s successor, which is given in the following: 
 
The Sceptre and the Davidic Covenant 153 
 
 “If he commit iniquity I will chasten him with the rod 
 of men.” It is not at all presumable that the ruler, 
 sitting on the spiritual throne, and holding the sceptre 
 over the heavenly kingdom, would commit iniquity; 
 hence no such a threat could have been given with ref¬ 
 erence to him. But when it is applied to Solomon, the 
 immediate successor of his father David, and to others 
 of the royal line, it is altogether another question, for 
 many of them were as wicked as men ever get to be. 
 
 Further, this prophecy was to go into effect when 
 David’s “days were fulfilled,” and when the son who 
 should be set up after him would build a house for 
 God. Solomon, who was “set up” after David, did 
 build a house to the Lord, viz., the temple at Jerusalem. 
 But the Messiah has never, as yet, built any such 
 house. Before the temple was built, and when Solo¬ 
 mon was giving orders to Hiram concerning the ma¬ 
 terial for its construction, he said: “Behold, I purpose 
 to build an house unto the name of the Lord my God, 
 as the Lord spake unto David my father, saying, Thy 
 son whom I will set upon thy throne in thy room he 
 shall build an house unto my name.” (I Kings, 5 15.) 
 
 Also, when the temple was finished, Solomon, stand¬ 
 ing before the altar of the Lord, in the presence of all 
 the congregation of Israel, and with uplifted hands 
 spread toward heaven, in that wonderful prayer at the 
 dedication of the temple, said: “The Lord hath per¬ 
 formed his word that he spake; and I am risen up 
 in the room of David my father, and sit on the throne 
 of Israel, as the Lord promised, and have built an 
 house for the name of the Lord God of Israel. * * * 
 There is no God like thee, in heaven above, or on earth 
 
154 Judah’s Sceptre and Joseph’s Birthright 
 
 beneath, who keepest covenant and mercy with thy 
 servant, * * * who hast kept with thy servant David 
 my father that which thou promisedst him; thou speak- 
 est also with thy mouth, and hast fulfilled it with thine 
 hand, as it is this day. Therefore now, Lord God of 
 Israel, keep with thy servant David my father that thou 
 promisedst him, saying: There shall not fail thee a 
 man in my sight to sit on the throne of Israel.” (i 
 Kings, 8:20-25.) 
 
 By this prayer we see that Solomon understood that 
 the throne, the kingdom, and the lineal house of David 
 should stand forever. 
 
 Solomon not only understood it this way, but de¬ 
 clared it before all the congregation of Israel, so that 
 the entire nation should be fully aware of the fact. 
 This was so thoroughly known in Israel and acknowl¬ 
 edged by her prophets that, at the time of the division 
 of the race into two kingdoms in the days of Reho- 
 boam and Jeroboam, Abijah, in his zeal that the lineal 
 rights of the royal family might not be ignored, stood 
 upon a mountain in Ephraim and cried out: “Hear 
 me, thou Jeroboam and all Israel. Ought ye not to 
 know that the Lord God of Israel gave the kingdom 
 over Israel to David forever and to his sons (not son,— 
 not one, but many) by a covenant of salt?” (13:5.) 
 The marginal reading is, “a perpetual covenant.” 
 
 The eighty-ninth Psalm contains much light re¬ 
 garding the covenant under consideration, which the 
 Lord made with David and his sons, concerning the 
 perpetuity of his throne, scepter , kingdom, and his 
 posterity. In it the Lord declares: “I have made a 
 covenant with my chosen, I have sworn unto David 
 
The Sceptre and the Davidic Covenant 155 
 
 my servant, saying, Thy seed will I establish forever, 
 and build up thy throne to all generations.” Not a 
 few, not some, not even many , but “ALL generations/’ 
 
 Continuing, he says: “My mercy will I keep for him 
 forevermore , and my covenant shall stand fast with 
 him. His seed also will I make to endure forever, and 
 his throne as the days of heaven. If his children for¬ 
 sake my law, and walk not in my judgments; if they 
 break my statutes, and keep not my commandments: 
 then will I visit their transgressions with the rod, and 
 their iniquity with stripes. Nevertheless, my loving- 
 kindness will I not utterly take from him nor suffer my 
 faithfulness to fail. My covenant will I not break, nor 
 alter the thing that has gone out of my lips.” 
 
 Surely it is not possible to break the force of these 
 words. The proposition could not be stated in stronger 
 terms. The Lord simply will not break his covenant; 
 he will not change, nor modify, nor in any way or for 
 any reason alter, the thing that he has spoken, even if 
 the children of David do forsake his law and break 
 every commandment in his statute book. If they do 
 break his law, he will chastise and punish with “the 
 rod” and “with stripes,” but he will not suffer his 
 faithfulness to fail. 
 
 The covenant is unconditional. It “shall stand fast ” 
 no matter how often they are visited with rod and 
 stripe for their transgressions. No matter how severe 
 the punishment, the fact remains that the throne, the 
 sceptre, the kingdom and the seed, must endure for¬ 
 evermore. 
 
 The fact that in this confirmation of the Davidic 
 covenant the Lord uses the expressions, “his children,” 
 
156 Judah’s Sceptre and Joseph’s Birthright 
 
 “they” and “their,” all in the plural form, is proof 
 that this covenant does not have reference to the spir¬ 
 itual reign of his son Jesus Christ in the hearts of 
 Christians. Furthermore, it could not be possible that 
 Jesus Christ,—he of whom the prophet Isaiah wrote 
 saying, “Unto us a child is born, unto us a son is 
 given/’ whose “name shall be called Wonderful, Coun¬ 
 sellor, The Mighty God, The Everlasting Father, The 
 Prince of Peace,’’—we say it is not possible for this 
 Prince of Peace, who is The Mighty God, to break 
 his own commandments, forsake his own law, or disre¬ 
 gard his own statutes, and then punish himself for his 
 own wickedness. No, these warnings do not apply to 
 the Immortal One, but to the frail mortal sons of David, 
 of whom Solomon was the first, and whom the Lord 
 punished for his wickedness,—as we may learn by 
 referring to the eleventh chapter of 1 Kings, where 
 we read as follows: “And the Lord was angry with 
 Solomon, because his heart was turned from the Lord 
 God of Israel, which had appeared unto him twice, 
 and had commanded him concerning this thing, that 
 he should not go after other gods, but he kept not that 
 which the Lord commanded. Wherefore the Lord said 
 unto Solomon: Forasmuch as this is done of thee, and 
 thou hast not kept my covenant and my statutes, which 
 I have commanded thee, I will surely rend the king¬ 
 dom from thee, and I will give unto thy servant. Not¬ 
 withstanding, in thy days I will not do it, for David 
 
 thy father’s sake; but will rend it out of the hand of 
 
 % 
 
 thy son. Howbeit, I will not rend away all the king¬ 
 dom ; but will give one tribe to thy son for David my 
 servant’s sake.” (1 Kings 2:9-13.) 
 
The Sceptre and the Davidic Covenant 1 57 
 
 Please notice how perfectly the facts agree, in every 
 detail, with the declared purpose of God. Solomon, 
 the seed of' David, who was set up after him, who sat 
 on the throne in the room of his father, who built and 
 dedicated the house of the Lord, did forsake his God 
 and refuse to obey his commandments. If God is 
 true to his word, he must punish any of the children 
 of David who thus forsake his law. So, as a punish¬ 
 ment to Solomon, he purposes to take the greatness 
 and power of the kingdom away from that son, who, 
 as Solomon hopes, shall inherit the throne, crown, 
 sceptre and kingdom, in all its glory. But no; the 
 Lord purposes to take away the greater part of the 
 national strength and power of the kingdom and give 
 it to one of the servants of Solomon instead of the 
 royal heir. 
 
 But while the Lord is declaring unto Solomon the 
 punishment which he purposes to visit upon him for 
 his disobedience, he is careful to say: “Howbeit, I 
 will not rend away all the kingdom; but will give one 
 tribe to thy son.” 
 
 Why not “rend away all the kingdom?” 
 
 The Divine reply is, “For David my servant’s sake.” 
 
 Why for David’s sake? 
 
 Because the Lord gave the “kingdom over Israel to 
 David and his sons forever.” 
 
 Ah, he dare not take away the entire kingdom from 
 that royal line! Yes, we can say “dare not,” and em¬ 
 phasize it, too. And we may also add, must not, 
 cannot, or any and all such expressions as will voice 
 our protest or express the impossibility of such a thing. 
 Indeed, the Lord himself has uttered a stronger pro- 
 
158 Judah’s Sceptre and Joseph’s Birthright 
 
 test than ours could ever be. We say this because 
 the Lord, in this Psalm which we have under consid¬ 
 eration, after saying, “My covenant will I not break, 
 nor alter the thing that is gone out of my lips/’ has, in 
 the very next statement, made use of words which for¬ 
 ever shut the door of retreat; for he not only took an 
 oath, in which he pledged his own holy character, but 
 he brought the physical universe into the contract, or 
 at least that portion of it which involves the continued 
 existence of the present arrangement of our solar sys¬ 
 tem. His declarations are: “Once have I sworn, by 
 my holiness, that I will not lie unto David. His seed 
 shall endure forever, and his throne as the sun before 
 me. It shall be establshed forever as the moon, and 
 as a faithful witness in the heaven.” (Psa. 89:35-37*) 
 Also, in the twenty-ninth verse of that same Psalm is 
 the following: “His seed also will I make to endure 
 forever, and his throne as the days of heaven.” 
 
 If we are willing to give these words their full and 
 natural meaning, then surely we must see clearly that it 
 is the intention of the Lord that we shall understand 
 that, so long as the sun, the “great light” which he 
 created for a light by day, and the moon the “lesser 
 light,” which he created to rule the night, shall keep 
 their appointed places in the heavens, traveling their 
 orbits, continuing to make their proper changes, pass¬ 
 ing through their ecliptics, or completing their luna¬ 
 tions,— just so long must they rise over, shine down 
 upon, and set beyond, the limits of, a kingdom on this 
 earth over which some member of the Judo-Davidic 
 family is holding the sceptre. Just so long will they 
 continue to say, by their very presence in the heavens, 
 
The Sceptre and the Davidic Covenant 159 
 
 “We are witnesses unto men throughout all genera¬ 
 tions, that the Lord God of Israel has not lied into his 
 servant David.” 
 
 Furthermore, it is certain that the expressions, “days 
 of heaven/’ and “a faithful witness in heaven,” as 
 used in these Scriptures, are purely astronomic, and 
 refer to the stellar and atmospheric heavens. Hence 
 the throne, kingdom, sceptre and family of David must 
 endure, “as the days of heaven,” i. e., so long as the 
 earth continues to revolve on its own axis, thus giving 
 to itself that diurnal motion which causes day and 
 night to succeed each other, and which enables the 
 sun and moon to perform their functions of lighting 
 
 the day and night. 
 
 % 
 
 “But,” says one, “do not these sayings apply to 
 the kingdom and throne in heaven, where Christ, the 
 seed of David, is now sitting at the right hand of 
 God? And is not the New Jerusalem, which is above, 
 and is the mother of us all, the celestial capital of that 
 kingdom?” To this we are compelled to give a nega¬ 
 tive answer; for that celestial city has “no need of the 
 sun, neither of the moon, to shine in it; for the glory of 
 God did lighten it, and the Lamb is the light thereof.” 
 (Rev. 21:23.) 
 
 “But,” questions another persistent spiritualizer, “do 
 not the seed and throne mentioned in these Scriptures 
 refer to Christ, who is the ‘Son of David/ in his spir¬ 
 itual kingdom, which is set up in the hearts of men?” 
 Again we are compelled to reply in the negative, for 
 the Holy Ghost is the divine illuminator of that king¬ 
 dom ; the sun and the moon having never been heavenly 
 lights, only in an astronomic sense. 
 
160 Judah’s Sceptre and Joseph’s Birthright 
 
 Furthermore, a mere glance at the context will re* 
 veal the fact that the Lord is dealing with a very earth¬ 
 ly seed and kingdom; for, intermingled with the prom¬ 
 ises of an everlasting seed, throne and kingdom, the 
 declaration is made concerning the children of David 
 that, if they do not walk in his judgments and keep 
 his commandments, but forsake his law, and break 
 his statutes, then he will visit their transgressions with 
 the rod and their iniquity with stripes. But still, no 
 matter how wicked the ruler on the throne or the 
 subject in the realm, he will not suffer his faithful¬ 
 ness to fail,—his covenant with David must stand for¬ 
 evermore. 
 
 The only conditions to the covenant are such as are 
 entirely beyond the power of man either to control 
 or to break, viz., the faithfulness of God in keeping 
 and fulfilling his word, the holiness of his character— 
 for he cannot lie—and the omnipotence of his power to 
 keep the sun, moon and the earth rolling onward in 
 their present cycles and order until, by the good pleas¬ 
 ure of his will, he shall change those ordinances and 
 bring into existence the new heavens and the new 
 earth. Hence, the Holy Ghost has inspired Jeremiah 
 to write: “Thus saith the Lord: If ye can break my 
 covenant of the day, and my covenant of the night, 
 and that there should not be day and night in their 
 season; then may also my covenant be broken with 
 my servant, that he should not have a son to reign 
 upon his throne.” (Jer. 33:20, 21.) 
 
 Previously, in this same chapter, and in the seven¬ 
 teenth verse, the Lord has said: “David shall never 
 want a man to sit upon the throne of the house of 
 
The Sceptre and the Davidic Covenant 161 
 
 Israel.” Then he adds the following: “If my cove¬ 
 nant be not with day and night, and if I have not ap¬ 
 pointed the ordinance of heaven and earth, then will 
 I cast away the seed of Jacob, and David my servant, 
 so that I will not take any of his seed to be rulers 
 over the seed of Abraham, Isaac, and Jacob.” This, 
 too, after saying: As the host of heaven cannot be 
 numbered, neither the sand of the sea measured: so 
 will I multiply the seed of David my servant.” (Jer. 
 33:22, 25, 26.) 
 
 In the statement, “David shall never want a man to 
 sit upon the throne,” the word man is translated from 
 the Hebrew "ish” ( tysh ), which is defined as mean¬ 
 ing “a man, a person, a certain one, any one.” 
 
 In the declaration that David should always “have 
 a son to reign upon his throne,” the Hebrew word from 
 which “son ’ is taken is “Ben,” which means “son, 
 man, or a builder of the family name.” 
 
 In the other expression, “take any of his seed to be 
 rulers,” etc., the word “seed” is taken from the He¬ 
 brew “Zara ”—“a man, a person, a child, a nephew, a 
 grandchild, or relative.” 
 
 This being the case—together with the fact that 
 when duration of time is being considered, there are 
 no stronger words in the Hebrew language than those 
 which are translated “forever,” “evermore,” and “ever¬ 
 lasting,” then these following propositions must 
 stand: 
 
 (1) The Lord God of Israel made a covenant with 
 David concerning the perpetuity of his seed, throne, 
 and kingdom, regardless of the good or evil conduct 
 of his descendants. 
 
i62 Judah’s Sceptre and Joseph’s Birthright 
 
 (2) The subjects of this Davidic kingdom must be¬ 
 long to the lineage of Abraham, Isaac and Jacob. 
 
 (3) Some person of the lineage of King David 
 must be on that throne (seat of power) who holds the 
 sceptre, and reigns over that kingdom. 
 
 (4) National afflictions will come upon them, as 
 punishment for their unrighteousness; but they will 
 not be utterly destroyed; for the kingdom must endure 
 so long as there be day and night, and the subjects 
 must continue to increase until they become innu¬ 
 merable. 
 
 (5) So long as the sun, moon and earth continue 
 rolling onward in their appointed orbits, just so long 
 must the seed, throne, and Israelitish kingdom of David 
 be in existence, or we have no longer a holy God ruling 
 in the heavens and watching over Israel. 
 
 (6) In order to prove that God has become unholy— 
 i. e., lied—some man must yet find a fulcrum on which 
 to rest his lever with which he can stop the rotation of 
 the earth, and then find some way by which he can 
 drive those witnessing lights from the sky; or in some 
 way break up the appointed ordinances of heaven and 
 earth, so that there cannot be day and night in their 
 season. Otherwise, the holiness and omnipotence of 
 God must not be questioned. This is the reason that 
 David so triumphantly says to him: '‘Thou hast mag¬ 
 nified thy word above all thy name.” (Psa. 138:2.) 
 
 (7) The fact that God has thus magnified his word 
 above his name would, in case of a failure on his part 
 to perpetuate that which he swears shall be in exis¬ 
 tence forever, give us authority to impeach his testi¬ 
 mony on every line, for it would undeify him. 
 
CHAPTER II. 
 
 Jeremiah’s call and commission. 
 
 Having settled the question concerning the per¬ 
 petuity of the covenant which God made with “David 
 and his sons/' together with the fact that he has given, 
 as a pledge of their everlastingness, not only the 
 astronomic order of producing day and night, months, 
 years and seasons, but the very holiness of his char¬ 
 acter as well, we must now proceed to take up the 
 thread of history which pertains to that sceptre, throne, 
 kingdom and royal seed whose continued existence is 
 balanced over against such weighty considerations as 
 the power, integrity and immutability of the character 
 and Word of God. 
 
 While dealing with the history of the Birthright and 
 its inheritors, the house of Joseph, we had, of necessity, 
 much to say concerning the history of the Sceptre and 
 the royal family, its inheritors. Especially was this 
 true when we contrasted that system of feudalism and 
 continual overthrowing of dynasties which prevailed in 
 the kingdom of Israel as compared with the one con¬ 
 tinuous dynasty and succession of the royal princes 
 of the Judo-Davidic family, as they mounted the throne 
 of their fathers and held the sceptre over the kingdom 
 of Judah. 
 
 In order to have our historic thread complete we 
 must resume our history of the Sceptre at the call of 
 Jeremiah the prophet, which occurred at a period prior 
 
 163 
 
164 Judah’s Sceptre and Joseph’s Birthright 
 
 to the time when the Jews were taken into the Baby¬ 
 lonish captivity, but subsequent to the time when Is¬ 
 rael, the Birthright kingdom, was taken into captivity 
 by Shalmanesar, king of Assyria, and deported into 
 the country of the head-waters of the Euphrates—the 
 country more generally known as Medo-Persia. 
 
 It is certain that we can never understand the 
 history of this covenanted throne, kingdom and family, 
 and the fact that they have been thus far built up 
 “unto all generations unless we understand the his¬ 
 tory and accept with unfaltering faith the call and 
 commission of Jeremiah the prophet, in relation to 
 those things which God has given his pledge shall 
 endure forever. For if to be taught the distinction 
 between the two houses, and to understand the differ¬ 
 ence between the kingdoms of Israel and Judah, may 
 be likened unto the key which unlocks the outer sanc¬ 
 tuary of our understanding of sacred history, then 
 surely a knowledge of the life and work of Jeremiah, 
 the son of Hilkiah, is the key which the Holy Spirit 
 can use to open that inner sanctuary, or Holy of Holies, 
 of our understanding in these matters upon which rest 
 the vindication of God. 
 
 According to the Divine record, there have lived in 
 this world only three men who were sanctified before 
 they were born. The first was this same Jeremiah, 
 who, in one of the darkest hours in all the history of 
 the Abrahamic nations which pertains to them as a 
 whole, was made the custodian of the sceptre, throne 
 and royal seed of David. The next was John the Bap¬ 
 tist, the forerunner and herald of the coming Prince of 
 the House of David. Then came the last and greatest 
 
Jeremiah’s Call and Commission 165 
 
 of all—our Lord and Saviour Jesus Christ, the Son 
 of David, that Prince of whom the angel declared unto 
 Mary at the time of the annunciation: “The Lord 
 God shall give unto him the throne of his father 
 David.” (Luke, 1132.) When this blessed Prince 
 takes his seat he will be the last King to sit on that 
 throne, or any other on this earth. 
 
 In the days of Josiah, the son of Amon, king of 
 Judah, in the thirteenth year of his reign, while Jere¬ 
 miah was still a minor, a mere youth, only seventeen 
 years of age, he received his call as the “Prophet unto 
 the nations,” and was given his commission, the de¬ 
 tails of which he himself has given in the first chapter 
 of his own prophecies, as follows : 
 
 “Then the word of God came unto me, saying: Be¬ 
 fore I formed thee in the belly I knew thee—before 
 thou earnest forth out of the womb I sanctified thee, 
 and I ordained thee a prophet unto the nations. 
 
 “Then said I: Ah, Lord God! behold, I cannot 
 speak, for I am a child. 
 
 “But the Lord said unto me: Say not, I am a child, 
 for thou shalt go to all that I shall send thee, and what¬ 
 soever I shall command thee thou shalt speak. Be 
 not afraid of their faces; for I am with thee to deliver 
 thee, saith the Lord. 
 
 “Then the Lord put forth his hand and touched my 
 mouth. And the Lord said unto me: Behold, I have 
 put my words into thy mouth. See, I have this day 
 set thee over the nations and over the kingdoms, to 
 root out, and to pull down, and to destroy, and to 
 build and to plant.” (Jer. 1: 4-10.) 
 
166 Judah's Sceptre and Joseph’s Birthright 
 
 Called as the prophet of God; the words of the Lord 
 put into his mouth with a touch from the Divine hand; 
 and set by the Divine One “over the nations, and over 
 the kingdoms/' What! Surely he was not set over 
 all the nations, neither all the kingdoms of the earth? 
 No, there is nothing said about all nations; just simply 
 and definitely—“the nations” and “the kingdoms.” So 
 far as the word which is translated “nations” in the 
 text is concerned, it is the same word that is used 
 when the Lord said to Abraham, “I have made the 
 father of many nations "; and when he said to Rebekah, 
 “Two nations are in thy womb.” He now calls Jere¬ 
 miah a “Prophet unto the nations,” i. e., the “two na¬ 
 tions,” the “two kingdoms,” the two houses—Israel 
 and Judah; the “two families,” the inheritors of the 
 Birthright and of the Sceptre. It is to these nations, 
 not to all the nations of the earth, that the Lord sends 
 Jeremiah, his prophet, with a commission to root out, 
 tear down, and destroy, on the one hand; but—hear 
 
 it!—he was also Divinelv commissioned to “build and 
 
 •> 
 
 plant” ! 
 
 The fact that Jeremiah was commissioned to over¬ 
 throw the commonwealth of Judah, destroy the Davidic 
 kingdom, as it then existed among the Jewish people, 
 throw down the throne of David which was in their 
 midst, and root out that branch of the royal family 
 which occupied the throne at that time—all this is so 
 clear, so well known, that most, if not all, of the ac¬ 
 cepted authorities of Christendom proclaim it. But 
 those same authorities do not seem to know, neither do 
 they proclaim that which follows as a natural sequence, 
 i. e., that if it was the kingdom, sceptre, throne and 
 
Jeremiah’s Call and Commission 167 
 
 seed of David which were to be overthrown, then it 
 follows that it is those very same things which must 
 again be planted and builded. 
 
 Hence we affirm that, as God is still holy, and did not 
 lie to David, and if he did not sanctify, call, and com¬ 
 mission Jeremiah in vain, then that throne of David 
 was again set up, the seed planted, and the kingdom 
 builded before Jeremiah died. 
 
 Mind yoUj we do not say that these were planted 
 and builded among the Jews. That was not at all 
 necessary in order to fulfillment. Indeed, we will show 
 that it was not planted nor builded in Judah. For God 
 “gave the kingdom over Israel to David forever, even 
 to him and his sons by a covenant of salt.” Nine- 
 twelfths of the seed of Israel never were members of 
 the Jewish kingdom. 
 
 The great wrong of which the standard authorities 
 of Christendom have been guilty is that, with a wide- 
 open Bible before them, they should be in such igno¬ 
 rance of the declared purpose of God, and have such 
 a hesitating, apologetic faithlessness in his covenant 
 promises,—wherein he has sworn by himself,—that 
 they are blinded even to the necessity of accounting 
 for the building and planting which God gave Jere¬ 
 miah to do. 
 
 The great fault with their whole teaching, so far 
 as the outcome of Jeremiah’s work is concerned, is 
 that they have either suffered, implied, or actually 
 taught that the promises of God to David were allowed 
 to go by default. And when an honest questioner 
 would arise, as of necessity there must, he at once be¬ 
 comes an irresponsible, irregular, unarmored stripling, 
 upon whom these regulars in the army of Israel insist 
 
168 Judah's Sceptre and Joseph's Birthright 
 
 on putting the armor of Saul. But the “heavy” armor 
 of the should-be leader will not fit the bright young 
 head and freer limbs of the little irregular; so he must 
 go forth alone to slay the giant of infidelity, whose 
 champions have been defying the armies of the living 
 God. Meanwhile, these “regulars” stand on the hill 
 of their self-importance and ask, “Who is this youth¬ 
 ful stripling whom we see down in the valley picking 
 up pebbles with which to meet the foe whose challenge 
 has sent dismay among us for lo! these many days?" 
 
CHAPTER III. 
 
 THE TEARING DOWN AND ROOTING OUT. 
 
 Pursuant to the object of Jeremiah s call and work, 
 the first king on David's throne to be disposed of was 
 Josiah, for it was in the thirteenth year of his reign 
 that the call of God came to Jeremiah, as you may 
 know by reading Jer. i :i, 2. Jeremiah himself gives 
 no account of the downfall of Josiah, but it is recorded 
 in 2 Kings 23, and 2 Chr. thirty-fifth chapter. It took 
 place in the days of Pharaoh-Necho, king of Egypt, 
 and Charchemish, king of Assyria. 
 
 Josiah himself was a good man and a good king; 
 he did all that could be done to restore the people to 
 the worship of God. He had all the wizards, workers 
 with familiar spirits, images, idols and abominations 
 put out of the land; but the Lord would not stay his 
 threatened punishment of the kingdom of Judea, which 
 had become “worse" than Israel. 
 
 Concerning the goodness of Josiah, and also his ina¬ 
 bility to prevent the impending calamity, it is written : 
 
 And like unto him was no king before him, that 
 turned to the Lord with all his heart, and all his soul, 
 and with all his might, according to all the law of 
 Moses; neither after him arose any like him. Not¬ 
 withstanding, the Lord turned not from the fierceness 
 of his great wrath, wherewith his anger was kindled 
 against Judah, because of all the provocations that 
 Manasseh (son of Hezekiah) had provoked him withal. 
 
 169 
 
170 Judah’s Sceptre and Joseph’s Birthright 
 
 And the Lord said, I will remove Judah (the Jews) 
 out of my sight, as I have removed Israel (the ten 
 tribes). (2 Kings, 23:25-27.) 
 
 Not only was Josiah the best king they ever had, 
 and not only did he put away those abominations, but 
 he also kept the greatest passover that was ever held 
 in Israel or Judah since the days of Samuel the 
 prophet. To this passover that good king gave thirty- 
 three thousand and three hundred cattle and oxen, and 
 to this the princes and people gave willingly of their 
 Hocks and herds, until the number was swelled to many 
 thousand more. 
 
 The sons of Aaron made themselves ready; the peo¬ 
 ple made themselves ready; the sacrifices were killed; 
 the blood sprinkled; the offerings were burned upon 
 the altar of the Lord, and the people kept the feast of 
 unleavened bread for seven days. But all this availed 
 nothing, except a personal blessing to Josiah, that he 
 should die in peace and not see the destruction of Jeru¬ 
 salem and the captivity of the people. 
 
 No, the eternal fiat of God had gone forth, and we 
 think that no number of worshipers, no number of 
 good kings, or good men, and surely no mighty army 
 of bad men, could stay the downfall of that nation. 
 
 For the Lord says, “After all this,” when Pharaoh- 
 Necho, the king of Egypt, came up to fight against 
 Charchemish, king of Assyria, Josiah rashly, without 
 provocation, made it his business and went out to fight 
 against the king of Egypt, who kindly tried to restrain 
 him, and sent ambassadors to him saying: “What 
 have I to do with thee, thou king of Judah? I come 
 not against thee this day, but against the house (Assy- 
 
The Tearing Down and Rooting Out 171 
 
 ria) wherewith I have war; for God commanded me 
 to make haste: forbear thee from meddling with God, 
 who is with me, that he destroy thee not” And the 
 record continues: “Nevertheless, Josiah would not 
 turn his face from him, but disguised himself, that he 
 might fight with him and harkened not unto the word 
 of Necho from the mouth of God, and came to fight 
 in the valley of Megiddo. And the archers shot at 
 King Josiah; and the king said to his servants, Have 
 me away, for I am sore wounded. His servants there¬ 
 fore took him out of that chariot, and put him in the 
 second chariot that he had, and brought him to Jeru¬ 
 salem, and he died, and was buried in one of the 
 sepulchres of his fathers. And all Judah and Jerusa¬ 
 lem mourned for Josiah. And Jeremiah lamented for 
 Josiah.” (2 Chr. 35:21-25.) 
 
 So Jeremiah saw that good king pulled down, and 
 lamented him, together with the whole nation; and the 
 singing men and women made an ordinance of lamen¬ 
 tations for Josiah, and Shallum the son of Josiah 
 ascended the throne. But the Lord had said, “I swear 
 by myself” that this house of Judah shall come to deso¬ 
 lation. So he says to this lamenting people: “Weep 
 not for the dead, neither bemoan him: but weep sore 
 for him that goeth away: for he shall return no more, 
 nor see his native country. For thus saith the Lord 
 touching Shallum, the son of Josiah, which reigned 
 instead of Josiah, his father, which went out of this 
 place, he shall not return any more: but he shall die 
 in the place whither they have led him captive, and 
 
172 Judah’s Sceptre and Joseph’s Birthright 
 
 shall see this land no more.” (Jer. 22:10-12.) Thus 
 Jeremiah records the fact of another overthrow; and 
 , so the work goes on. 
 
 Jehoiakim, another son of Josiah, was next to take 
 the throne of his fathers; but hear the judgment which 
 was pronounced upon him: “Therefore thus saith the 
 Lord concerning Johoiakim, the son of Josiah, king of 
 Judah: They shall not lament for him saying (to 
 each other), Ah, my brother! or, my Ah, my sister! 
 They shall not lament for him, saying, Ah, Lord! or, 
 Ah, his glory! He shall be buried with the burial of 
 an ass, drawn and cast forth beyond the gates of Jeru¬ 
 salem.” (Jer. 22:18, 19.) Another disposed of. Who 
 next? 
 
 “As I live, saith the Lord, though Coniah, the son 
 of Jehoiakim, king of Judah, were the signet upon my 
 right hand, yet would I pluck thee thence; and I will 
 give thee into the hand of them that seek thy life, and 
 into the hand of them whose faces thou fearest, even 
 into the hand of Nebuchadnezzar king of Babylon, 
 and into the hands of the Chaldeans. And I will cast 
 thee out, and thy mother that bare thee, into another 
 country, where ye were not born, and there shall ye 
 die. But unto the land whereunto they desire to re¬ 
 turn thither shall they not return.” 
 
 “Is this man Coniah a despised broken idol? Is 
 he a vessel wherein is no pleasure? Wherefore are 
 they cast out, he and his seed, and are cast into a land 
 which they know not? O earth, earth, earth, hear the 
 word of the Lord. Thus saith the Lord: Write ye 
 this man childless, a man that shall not prosper in his 
 
The Tearing Down and Rooting Out 173 
 
 days; for no man of his seed shall prosper, sitting upon 
 
 the throne of David, and ruling any more in Judah.” 
 (Jer. 22:24-30.) 
 
 Thus Coniah makes the fourth king who has been 
 disposed of since the Lord called and commissioned 
 Jeremiah; but there is still another, as recorded by that 
 prophet: “And King Zedekiah, the son of Josiah, 
 reigned instead of Coniah, the son of Jehoiakim.” (Jer. 
 37:i-) 
 
 Zedekiah, the successor to Coniah, ascended the 
 throne about six hundred years before Christ. His 
 reign lasted only eleven years, and he is the last king 
 of the Judo-Davidic line who has reigned over the Jew¬ 
 ish nation from that day to this. Yet God has said that 
 he would build up David’s throne unto all generations, 
 and prior to that he declared: “The Sceptre shall not 
 depart from Judah (his posterity), nor a law-giver 
 from between his feet, until Shiloh come; and unto him 
 (Shiloh) shall the gathering of the people be.” (Gen. 
 49:10). With these facts before us it behooves us to 
 look well into this history of Zedekiah, and learn his 
 fate and also that of his family. 
 
 During the reign of Coniah, the predecessor of Zede¬ 
 kiah,the king of Babylon had come against the kingdom 
 of Judah, subdued it and carried away the king, his 
 mother, his wives, and others, into Babylon. Conse¬ 
 quently at the time when Zedekiah ascended the throne, 
 the country of Judah was a province of Babylon. But 
 the then tolerant Nebuchadnezzar, king of Babylon, 
 took Mattaniah, the third son of Josiah, who was of 
 
174 Judah's Sceptre and Joseph's Birthright 
 
 course brother to Jehoiakim, Coniah's father, and 
 changed his name to Zedekiah, then made him king 
 instead of Coniah. 
 
 We do not purpose, especially at this time, to go into 
 endless genealogies, as it is generally confusing to 
 the reader. In this Josiah family there were at least 
 two Zedekiahs, and Zedekiahs along the family line for 
 centuries back. There were also Shallums, and Shah 
 lums, and Shallums, and even Coniah’s name is spelled 
 three different ways. We will also say, for the benefit 
 of the more critical student, that often a man is said 
 to be the son of another when in fact he is grandson 
 or even further removed. Christ is the “Son of David," 
 and yet David is his great-grandfather twenty-eight 
 generations back. “From David until the carrying 
 away into Babylon are fourteen generations, and from 
 the carrying away into Babylon unto Christ are four¬ 
 teen generations." (Matt, i :i y.) 
 
 This Zedekiah of whom we write is the third son of 
 Josiah, for we read, “And the king of Babylon made 
 Mattaniah, his (Coniah's) father's brother, king in his 
 stead, and changed his name to Zedekiah." 
 
 “Zedekiah was twenty-and-one years old when he 
 began to reign, and he reigned eleven years in Jerusa¬ 
 lem. And his mother's name was Hamutal, the daugh¬ 
 ter of Jeremiah of Libnah." (2 Kings 24 117-19.) Thus 
 we find Jeremiah making the following record con¬ 
 cerning Coniah's successor: “And King Zedekiah, the 
 son of Josiah, reigned instead of Coniah, the son of 
 Jehoiakim, whom Nebuchadnezzar, king of Babylon, 
 made king in the land of Judah." (Jer. 37: 1.) Hence 
 
The Tearing Down and Rooting Out 175 
 
 this young king, the fifth to occupy the throne of 
 David, since Jeremiah had received his commission, 
 was his own grandson. 
 
 The work of rooting out and tearing down has been 
 well done so far, and we may rest assured that, al¬ 
 though the prophet’s own flesh and blood are on the 
 throne and dwelling in the palace, the God-assigned 
 work will not stop. But if there should be any very 
 young or helpless members of that family survive the 
 wreck which must come during the tearing down and 
 rooting out period, who would have a greater claim 
 as their natural protector than one so closely allied by 
 the ties of blood as this very man whom God has 
 chosen for the work of building and planting, as well 
 as of tearing down and rooting out ? 
 
 Jeremiah records the downfall of Zedekiah and his 
 sons, the royal princes, as follows: “In the ninth year 
 of Zedekiah, king of Judah, in the tenth month, came 
 Nebuchadnezzar, king of Babylon, and all his army 
 against Jerusalem, and they besieged it. And in the 
 eleventh year of Zedekiah, in the fourth month, and 
 the ninth day of the month, the city was broken up. 
 And all the princes of the king of Babylon came in, and 
 sat in the middle gate, even Nergal-sharezar, Samgar- 
 Nebo, Sarsechim, Rabsaris, Rabmag, with all the resi¬ 
 due of the princes of the king of Babylon. 
 
 And it came to pass, that when Zedekiah, the king of 
 Judah, saw them, and all the men of war, then they fled, 
 and went forth out of the city by night, by the way T>f 
 the king’s garden, by the gate betwixt the two walls:; 
 and he went out the way of the plain. But the Chal¬ 
 deans’ army pursued after them, and overtook Zede- 
 
176 Judah’s Sceptre and Joseph’s Birthright 
 
 kiah in the plains of Jericho; and when they had taken 
 him, they brought him up to Nebuchadnezzar, king 
 of Babylon, to Riblah, in the land of Hamath, where 
 he gave judgment upon him. Then the king of Baby¬ 
 lon slew the sons of Zedekiah in Riblah before his 
 eyes; also the king of Babylon slew all the nobles of 
 Judah. Moreover he put out Zedekiah’s eyes, and 
 bound him in chains, to carry him to Babylon. And the 
 Chaldeans burned the king’s house, and the houses of 
 the people, with fire, and brake down the walls of Je¬ 
 rusalem. (Jer. 39 :i-8.) 
 
 In the fifty-second chapter of Jeremiah there is a 
 statement of these events, to which, after recording 
 the fact concerning the king’s being carried to Babylon 
 
 in chains, there is added the following: “And the 
 king of Babylon * * * put him in prison till the 
 
 day of his death.” (Jer. 52:11.) 
 
 Thus ends the history of the last prince of the house 
 of David who has ever reigned over the Jewish people 
 from that time until the present; and we know that 
 they are not now, as a nation, being ruled over by any 
 prince of their royal family; for they are scattered 
 among all the nations of the earth, and are now fulfill¬ 
 ing, not the prophecies concerning their ultimate and 
 most glorious destiny, but a class of prophecies which 
 pertain to this period, or time, of being scattered, 
 which are those of becoming “a hiss and a byword,” 
 “crying for sorrow of heart and vexation of spirit, 
 and leaving “their name for a curse.” When those 
 events occurred which resulted in the overthrow of the 
 Zedekiah branch of the royal house, a climax was 
 reached, not only in the history of all those things 
 
The Tearing Down and Rooting Out 177 
 
 which were involved in the Davidic covenant, but also 
 in that predestined work, for the accomplishment of 
 which God sanctified and sent Jeremiah into this 
 world. 
 
 By this climax, the first part of his mission, in all its 
 phases, was now most thoroughly accomplished—name¬ 
 ly, the plucking up, throwing down, afflicting. Indeed, 
 it was so well done, that the heretofore accepted au¬ 
 thorities in theologic, historic and ethnologic matters 
 have taught that the sceptre, throne and kingdom of 
 David were wiped out of existence, together with the 
 house of David, excepting only another branch of the 
 family of Josiah, who were carried away into the Baby¬ 
 lonish captivity, of whom came Christ, the son of 
 David, who, according to the Scripture, must yet sit 
 upon the throne of his father David. We will give 
 but one example of that class of sophistical reasoning 
 
 which has led the mind of the Christian world into this 
 gross error. 
 
 Take, for instance, the well-known and much-used 
 Polyglot Bible, published by Samuel Bagster & Sons, 
 
 London. The compilers of this work (whoever 
 they are we know not) give what is called “A sum¬ 
 mary view of the principal events of the period from 
 the close of the sacred canon of the Old Testament 
 until the times of the New Testament.” According 
 to the system of chronology which this work adopts, 
 the overthrow of Zedekiah occurred in the year =589 
 B. C. This proposed summary begins after the return 
 of the Jewish people from the Babylonish captivity, 
 but while they were yet under the dominion of the 
 Kingdom of Persia; and when Artaxerxes Longimanus 
 
178 Judah’s Sceptre and Joseph’s Birthright 
 
 was the reigning king, who in his twentieth year com¬ 
 missioned Nehemiah to rebuild the walls of Jerusa¬ 
 lem, an event which happened, according to the chro¬ 
 nology used, in 446 B. C. 
 
 Then follows a brief record of the death and suc¬ 
 cessions of kings, the rise and fall of dynasties, and 
 the overthrow of kingdoms, powers, dominions and 
 empires. But it is always shown conclusively that 
 these ruling powers, whatever might be their nation¬ 
 ality, were dominating the Jewish people. 
 
 The summary shows that Alexander the Great 
 marched into Judea to punish the people for certain 
 grievances which, in his mind, they had practiced 
 against him as commander of the Grecian forces, and 
 that God thwarted him in that purpose. It shows that 
 when Alexander died the Grecian empire was divided 
 among his four generals; that Palestine was given to 
 Loamedon, one of those generals, and that it was soon 
 taken away from him by Ptolemy, the king of Egypt, 
 that they “rejoiced to submit to this new master,” and 
 what the consequences were. It shows what they suf¬ 
 fered under Antiochus Epiphanes, especially after a 
 false rumor had been spread concerning his death, 
 which they believed and rejoiced in, and that in conse¬ 
 quence of this rejoicing “he slew 40,000 persons, sold 
 as many more for slaves, plundered the temple of gold 
 and furniture to the amount of 80 talents of gold, en¬ 
 tered the Holy of Holies, and sacrificed a sow upon 
 the altar of burnt offerings, and caused the broth of it 
 to be sprinkled all over the temple.” No greater indig¬ 
 nity than this could have been put upon that people. 
 The summary continues, a truthful record of suffering 
 
The Tearing Down and Rooting Out 179 
 
 after suffering, trouble after trouble, and indignity 
 after indignity, heaped upon that conquered people, 
 who during all those centuries were reigned over by 
 their enemies, the Gentile nations; but not once does 
 the record show—no not for even one generation— 
 that they were ruled by a prince of their own royal 
 house. 
 
 Finally, the summary ends as follows: “At length 
 Antipater, a noble but crafty Idumaean, by favor of 
 Julius Caesar, was made procurator of Judea, and 
 Hyrcanus continued in the priesthood. After Anti¬ 
 pater’s death, his son, Herod the Great, by the assist¬ 
 ance of Antony, the Roman triumvir, and through 
 much barbarity and bloodshed assumed the regal dig¬ 
 nity ; which authority was at length confirmed by Au¬ 
 gustus Caesar. He maintained his dignity with great 
 ability, but with the utmost cruelty, in his own family 
 as well as among others, till the birth of Christ. In 
 the interval he built many cities, and, to ingratiate him¬ 
 self with the Jews, almost rebuilt the temple. 
 
 His cruel attempt to murder the infant Saviour is 
 recorded by the evangelist; and soon afterward he died 
 most miserably. After some years, during which the 
 dominions of Herod were governed by his sons, Judea 
 became a Roman province, and the sceptre departed 
 from Judah, for Shiloh was come (the italics are their 
 own) ; and after having been under the government of 
 Roman procurators for some years, the whole Jewish 
 state was at length subverted by Titus, the son of Ves¬ 
 pasian. 
 
 The sophistry in the use of those italicised words, as 
 employed by the compilers of that summary, is that 
 
180 Judah's Sceptre and Joseph's Birthright 
 
 they destroy the evident meaning of that prophecy to 
 which they refer, by the substitution of various scep¬ 
 tres—held by various kings, of various Gentile na¬ 
 tions, that have consecutively held dominion over the 
 Jewish people—for one particular Sceptre, which the 
 Lord promised should be held, only by some member of 
 Judah’s family line, and which should not cease to be 
 held by those of his posterity until Shiloh should come. 
 
 If the view, as put forth in the closing sentence of 
 that summary, is the true one, then the entire prophecy 
 must, for several reasons, go by default. 
 
 (1) A sceptre did not depart from over the Jews 
 when Christ came. Forty years after Christ had come 
 and gone finds them still under the power of Rome. 
 Shortly afterward they were dispersed and have since 
 been scattered among all nations, where they remain 
 unto this day, and are still being ruled over . 
 
 (2) If the first coming of Christ was his Shiloh- 
 coming, then Shiloh failed; for the people did not 
 gather unto him. 
 
 (3) The Lord declares: “Judah is my law giver/' 
 According to this summary and other accepted evi¬ 
 dence, Judah as Lawgiver departed from the Jews 588 
 years before Shiloh came. Hence that unbridged 
 chasm of nearly six hundred years stands like a gaping 
 wound in the side of the Church of Jesus Christ, when¬ 
 ever she is compelled to show herself in naked honesty. 
 The entire trend of this summary with its subtle refer¬ 
 ence to the prophecy in question seems to be that so long 
 as the Jewish nation was ruled over, no matter by whom, 
 and held together as a province or state, this prophecy 
 was vindicated: whereas such vindication, conception, 
 
The Tearing Down and Rooting Out 181 
 
 or use of those words, is only an attempt to hold to¬ 
 gether, by daubing with untempered mortar, an edifice 
 which is tottering and tumbling. 
 
 The most charitable construction which can be put 
 upon such accommodating, mollifying, weak and abor¬ 
 tive efforts to vindicate the truth of God, is that the 
 persons are ignorant of just some such vital point as 
 the fact that Jeremiah was called and commissioned of 
 God to build and plant anew the plucked-up kingdom 
 of David. 
 
 All who claim that Christ has come as Shiloh are 
 compelled to resort to just such distortions of the Di¬ 
 vine Word as the one under consideration, in order to 
 fill up that gaping hiatus of 588 years, from the over¬ 
 throw of Zedekiah until Christ. 
 
 Furthermore, after they have plastejed over that 
 gap to their own (questionable) satisfaction, they are 
 still confronted with the fact that the Lord God did 
 not give unto Christ the throne of his father David, nor 
 cause him to reign over the house of Jacob—no, not 
 even spiritually—for the Jews are a part of the house 
 of Jacob: as these men themselves are compelled to 
 admit. Also the Jews are enemies to the gospel of 
 grace which Jesus Christ came to bring, “but as touch¬ 
 ing the election (of race), they are beloved for the 
 fathers’ sake.” 
 
 Meanwhile, the great question which confronts us 
 is this: Has God suffered his faithfulness to fail, or al¬ 
 lowed any of his promises to go by default, or per¬ 
 mitted his covenant either with Judah, David or Christ 
 to suffer lapse? The very thought that such could 
 
i82 Judah's Sceptre and Joseph's Birthright 
 
 possibly be the case causes us to feel the first chilling 
 blight of skepticism to fall heavily upon our hitherto 
 believing and happy hearts. 
 
 The next link in the chain of this divine history is of 
 such deep import that it is impossible for us to over¬ 
 estimate its value, as it is the connecting link between 
 sacred history and prophecy; for you will notice in the 
 first clause of the following text we find a record of 
 events which have become history, but before the sen¬ 
 tence is finished we are carried out into the field of 
 prophecy. “It shall come to pass that like as I have 
 watched over them, to pluck up, and to break down, 
 and to throw down, and to destroy, and to afflict,” so 
 will I watch over them, TO BUILD and TO PLANT, 
 saith the Lord. (Jer. 31 *.28.) 
 
 The Lord here uses the already accomplished facts 
 of history as a basis upon which to rest his promise 
 concerning the accomplishment of those which are yet 
 future. Hence, upon events which once were prophetic, 
 but which have now become history, he predicts the 
 fulfillment of others which are still in the future. But 
 these events must follow as a sequence to those which 
 have gone before, since both these which are past and 
 those which are yet to come were originally couched in 
 the same prophecy, in the same commission, and were 
 to be accomplished by the same prophet, Jeremiah of 
 Libnah. 
 
 The Lord has said that David should never lack a 
 man of his seed to sit upon that throne. 
 
 Query—Where was the seed with which Jeremiah 
 must “build and plant"? 
 
CHAPTER IV. 
 
 VINDICATION OF THE PERSONAL PROMISES TO JEREMIAH. 
 
 Before we can gather up even the first link in the 
 chain of history as regards the “building and 
 planting” which Jeremiah must accomplish, we 
 must take a glance at some of the facts concerning 
 the prophet’s own history. 
 
 We have already noticed that when the Lord 
 was instructing Jeremiah in the work which he 
 was to do, he said to him, regarding those that 
 should oppose or fight against him, “Be not afraid 
 of their faces, for I am with thee to deliver thee.” 
 
 But Jeremiah seems not to have met with any 
 special opposition until during the reign of 
 Jehoiakim. This was at a time when the Lord 
 commanded him to go into the court of the temple 
 and speak to the people as they gathered from all 
 the cities of Judah to worship; at the same time he 
 told him to speak all the words which he, the Lord, 
 had commanded him, and to “diminish not a word.” 
 
 He was true to God, and faithfully delivered the 
 Divine message. The message itself was full of 
 mercy, and accompanied with a proviso that if every 
 man would turn from his evil way then the Lord 
 would avert the impending calamities which hung 
 over the nation as judgments in consequence of 
 their numerous and manifold sins. But it only 
 resulted in the prophets, the priests, and the people 
 
 183 
 
184 Judah’s Sceptre and Joseph’s Birthright 
 
 gathering themselves into an excited, surging and 
 howling mob, which made a prisoner of Jeremiah, 
 saying unto him, “Thou shalt surely die.” 
 
 Later, when the princes of Judah heard these 
 things, they came up to the temple, and in order 
 that they might hear and judge for themselves, 
 Jeremiah was permitted to speak again. This he 
 did, still faithfully giving the unwelcome message 
 of the Lord. In conclusion, he said: “The Lord 
 sent me to prophesy against this house (the temple) 
 and against this city all the words that ye have 
 heard. Therefore now amend your ways and doings 
 and obey the voice of the Lord your God; and the 
 Lord will repent him of all the evil that he hath 
 pronounced against you. 
 
 “As for me, behold, I am in your hand; do with 
 me as seemeth good unto you. But know ye for 
 a certain, that if ye put me to death, ye shall surely 
 bring innocent blood upon yourselves, and upon 
 this city, and upon the inhabitants thereof; for of 
 a truth, the Lord hath sent me unto you to speak 
 all these words in your ears.” The princes were 
 evidently touched somewhat by this appeal, and 
 the people with them; for after this, both princes 
 and people stood against the prophets and the 
 priests, and said, “This man is not worthy to die.” 
 So a division arose among them, which resulted in 
 Jeremiah’s being spared for the time and set at 
 liberty. But he continued his earnest expostulations 
 with the people because of their sins, and continued 
 just as before his startling annunciations concern¬ 
 ing the impending ruin of temple, city and nation. 
 
Vindication of the Promises of Jeremiah 185 
 
 These truths were so unwelcome and painful for 
 the people to hear, that other prophets soon began 
 to appear who uttered contrary predictions, no 
 doubt for the sake of the popularity which they 
 should acquire among the people by prophesying 
 the return of peace and prosperity. Hananiah was 
 the name of one of these false prophets. On one 
 occasion he broke a small wooden yoke which 
 Jeremiah wore upon his neck, which had been put 
 there as an object lesson by Divine direction. When 
 this false prophet broke that yoke, he told the 
 people that the Lord said that the yoke of Nebu¬ 
 chadnezzar, which was not only upon the neck of 
 Judah, but upon all nations, should be broken within 
 two years. But the Lord spoke to Hananiah, 
 through his true prophet, Jeremiah, and told him 
 that, because he had made the people trust in a lie, 
 he should die that same year. And the record 
 reads, So Hananiah, the prophet, died the same 
 year in the seventh month.” 
 
 Shemeniah was another of those lying prophets 
 who was dealt with in a manner which condemned 
 him and exonerated Jeremiah. But still Jeremiah’s 
 enemies, the priests, false prophets, and certain 
 elders, were not at rest, but continued their perse¬ 
 cutions until the result was that Jeremiah was 
 thrown into prison. With his liberty thus restricted 
 he could not publicly deliver his messages, so he 
 called Baruch, the scribe, to his assistance, and he 
 wrote as Jeremiah dictated. This matter was in- 
 
186 Judah’s Sceptre and Joseph’s Birthright 
 
 scribed upon a roll of parchment, with the view 
 of having it read to the people in some public and 
 frequented part of the city. 
 
 The favorable opportunity occurred on the occa¬ 
 sion of a great festival, which was a feasting day, 
 and which brought the inhabitants of the land 
 from all parts of Judea together at Jerusalem. On the 
 day of the festival Baruch took the roll and stationed 
 himself at the entry of the new gate of the temple, and, 
 calling upon the people to hear him, began to read. A 
 great concourse of people soon gathered around him 
 who listened, apparently with honest attention. 
 
 But one of the by-standers, Michaiah, went down 
 into the city to the king’s palace, and reported to the 
 king’s scribes and princes, who were assembled in 
 the council chamber, that Baruch had gathered the 
 people together in one of the courts of the temple, 
 and that he was reading to them a discourse on 
 prophecy which had been written by Jeremiah. 
 He also told them all he himself had heard, as Ba¬ 
 ruch read the book in the hearing of the people. 
 
 This aroused such an interest and anxiety among 
 them that they immediately sent Jehudi, an at¬ 
 tendant at the palace, to tell Baruch to come to 
 them and bring the roll with him. As soon as he 
 arrived, they asked him to read what he had written. 
 He did so, and they were evidently much impressed, 
 for the Scripture statement is, “When they had 
 heard all the words they were afraid, both one and 
 the other.” 
 
Vindication of the Promises of Jeremiah 187 
 
 Their fear must have been great, because they 
 felt a conviction that these words were from the 
 Lord, and that these predictions would surely come 
 to pass. This very fear created in them a tender 
 regard for both Baruch and Jeremiah, for they told 
 him that they would be obliged to report the matter 
 to the king; but they advised Baruch, saying: “Go 
 
 hide thee; thou and Jeremiah, and let no man know 
 where ye be.” 
 
 When the matter was reported to the king, the 
 subject matter of the book so angered him that when 
 he had read only three or four leaves, he took out 
 his pen-knife and cut the entire roll to pieces and 
 threw it in the fire, and then ordered his officers to 
 take Baruch, the scribe, and Jeremiah, the prophet; 
 but the Lord hid them.” (Jer. 36:26.) 
 
 Strange, isn’t it, that they should have Jeremiah in 
 prison, and yet, when they come to look for him he 
 cannot be found ? But then, we believe that when the 
 Lord does a thing it is well done. One thing we do 
 know about this, that the Lord took him out of prison 
 to hide him, and that when he again appeared among 
 men, they did not imprison him on the old charge, for 
 the Scripture saith: “Now Jeremiah came in and went 
 
 out among the people; for they had not put him in 
 prison.” 
 
 Meanwhile, King Jehoiakim had received his prom¬ 
 ised burial, that of “an ass, drawn and cast outside the 
 gates of Jerusalem,” “and his dead body,” as Jeremiah 
 says, was “cast out in the day to the heat, and in the 
 night to the frost.” 
 
188 Judah’s Sceptre and Joseph’s Birthright 
 
 The next time in which we find Jeremiah a prisoner 
 is during the reign of Zedekiah, who, as we have before 
 mentioned, was the prophet’s own grandson. At this 
 time Jeremiah’s enemies represented to the King that 
 the predictions which were uttered by the prophet were 
 so gloomy and terrible that they depressed and dis¬ 
 couraged the hearts of the people to such an extent that 
 they were weakened in their power to resist, and that 
 accordingly he must be regarded as a public enemy. So 
 persistently were these claims urged that finally the 
 King gave Jeremiah into the hands of his enemies and 
 told them that they might do with him as they pleased. 
 
 There was a dungeon in the prison, to which there 
 was no access except from above. The bottom was wet 
 and miry and covered with filth and slime. It was the 
 custom to let prisoners down into its gloomy depths and 
 leave them there to starve. Into this filthy dungeon 
 Jeremiah was cast and was left to die of misery and 
 hunger. But God brought Jeremiah into this world to 
 accomplish a work, for the accomplishment of which 
 he himself had pledged his reputation as God; conse¬ 
 quently he could not afford to let that man die then 
 and there. 
 
 So the Lord began to trouble Zedekiah. His heart 
 smote him, his fears confronted him, and he trembled 
 with misgivings lest he had delivered a true prophet 
 of God into the hands of those who, he knew, would 
 surely put him to death. So he inquired what had been 
 done with the prisoner, and learned that he had been 
 practically buried alive. Then, with fear-tortured haste, 
 he commanded an officer to take thirty men and get 
 Jeremiah out of that horrible pit “before he die.” 
 
Vindication of the Promises of Jeremiah 189 
 
 When they went to the dungeon and opened the 
 mouth of it they found that he had sunk deep into the 
 mire. They threw down some old clothes, which he 
 was to fold and place under his arms and about those 
 parts of his body where the ropes were to pass, and 
 where the greatest weight would come in pulling him 
 out of the mire and up out of that dismal pit. 
 
 After that Jeremiah had the freedom of the court of 
 the prison, and the King secretly sought him and 
 begged him to reveal the truth concerning his own 
 fate and that of the kingdom of Judah. Jeremiah did 
 this faithfully, and the King found out all that he 
 sought to know; which proved to be much more than 
 he cared to learn, especially concerning his own fate. 
 
 While Jeremiah was shut up in the court of that 
 prison the word of the Lord came to him for the last 
 time concerning the destruction of the city. At the 
 same time the promise concerning the preservation of 
 his own life was given, and was as follows: “But I will 
 deliver thee in that day, saith the Lord, and thou shalt 
 not be given into the hand of the men of whom thou art 
 afraid. For I will surely deliver thee, and thou shalt 
 not fall by the sword, but thy life shall be for a prey 
 (booty or prize) upon thee.” (Jer. 39: 17, 18.) 
 
 Jeremiah remained shut up in that prison until the 
 Babylonish forces captured the city, broke down the 
 walls, burned the Royal palaces and the houses of the 
 people, thus making the inside of those prison walls the 
 only place of safety in all that city. 
 
 Now, it is a remarkable fact, one well worthy of 
 God and certainly one most worthy of note, that the 
 Lord had promised not only that the prophet should be 
 
19 ° Judah’s Sceptre and Joseph’s Birthright 
 
 delivered from his enemies among his own people, but 
 also that the enemies of his people should treat him 
 well, and that amidst it all his life should be spared. It 
 is also a remarkable fact that, in view of all this, we 
 read: “Now Nebuchadnezzar, King of Babylon, gave 
 charge concerning Jeremiah to Nebuzar-adan, the cap¬ 
 tain of the guard, saying, “Take him and look well to 
 him, but do him no harm, but do unto him even as he 
 shall say unto thee.” (Jer. 39:11, 12.) 
 
 The effect of this command from the conquering 
 king was so wonderful in its results, and the result was 
 so absolutely essential in order that Jeremiah might be 
 free to finish his Divinely-appointed task, that we are 
 moved to give this result just as it is recorded in the 
 Word of God:— 
 
 “And the captain of the guard took Jeremiah and 
 said unto him, * * Behold I loose thee this day from 
 the chains that were upon thy hand. If it seem good un¬ 
 to thee to come with me into Babylon, come and I will 
 look well unto thee; but if it seem ill unto thee to come 
 with me into Babylon, forbear; behold all the land is 
 before thee; whither it seemeth good and convenient 
 for thee to go, thither go. * * So the captain of the 
 guard gave him victuals and a reward (money) and let 
 him go.” 
 
 Query: Where did he go and why? 
 
CHAPTER V. 
 
 A ROYAL REMNANT THAT ESCAPES. 
 
 When Nebuzar-adan, the captain of the Chaldean 
 guard, gave Jeremiah privilege to go where he pleased, 
 and provided him with all that was needful for the 
 journey, the record further declares: “Then went Jere¬ 
 miah unto Gedeliah, the son of Ahikam, to Mizpah, and 
 dwelt with him among the people that were left in the 
 land.” (Jer. 40:6.) The next verse of the same chap¬ 
 ter states that the people who were still in the land 
 were “the poor of the land, of them that were not 
 carried away captive to Babylon.” 
 
 This Gedeliah, the son of Ahikam, was the man 
 whom the King of Babylon had made governor of what 
 little there was left in Judea; for he had taken the 
 masses of the people into captivity to Babylon and 
 made servants of them. 
 
 It seems that, since the capital city of Judea was now 
 destroyed, Gedeliah had been compelled to set up a 
 provincial government in some other city and had 
 chosen Mizpah. Also, when the refugees from among 
 the Jews who had fled into Moab, Ammon and Edom 
 heard that the King of Babylon had left a remnant in 
 Judea and had set a governor over them, then they 
 returned and put themselves under him. So also did 
 the several captains of small outlying forces until, all 
 told, there was quite a goodly number in this remnant, 
 as it was called. 
 
192 Judah’s Sceptre and Joseph’s Birthright 
 
 But the little province did not prosper long, for the 
 King of Ammon entered into a plot with Ishmael, the 
 son of Nethaniah, to assassinate its new governor. 
 Johanan, the son of Kareah, discovered this plot and 
 told Gedeliah. At the same time he offered to slay 
 secretly this Ishmael, the would-be assassin; but Gede¬ 
 liah would not permit it, would not believe Johanan’s 
 story, and accused him of speaking falsely concerning 
 Ishmael. 
 
 However, it was only a short time until the plot was 
 successfully carried out; for Ishmael and nine of his 
 confederates slew not only the governor, but all the 
 Chaldeans, all the men of war, and all the Jews that 
 were with him. His object in all this was that he might 
 easily make captives of the rest of the people, who were 
 unarmed, and carry them away into Ammon to increase 
 and strengthen the kingdom of the Ammonites. 
 
 To show that this was the object, we quote the full 
 text of the tenth verse of the forty-first chapter of Jere¬ 
 miah. Still it is not of any very special interest to us 
 to know that such was his object, but there is something 
 in that text which is of the greatest possible interest 
 to us. The reason for Jeremiah’s going to Mizpah is 
 there. The key to the possible fulfillment of Jehovah’s 
 promise to David is there. The possibilities of the suc¬ 
 cess of Jeremiah’s commission are there. The Divine 
 support to our faith and an opening door for the com¬ 
 plete vindication of God are there. 
 
 “Then Ishmael carried away captive all the residue 
 of the people that were in Mizpah, even the King's 
 Daughters, and all the people that remained in Mizpah, 
 whom Nebuzar-adan, the captain of the guard, had 
 
193 
 
 A Royal Remnant that Escapes 
 
 committed to Gedeliah, the son of Ahikam; and Ish- 
 mael, the son of Nethaniah, carried them away captive 
 and departed to go over to the Ammonites/’ 
 
 What! 'The King’s daughters?” we hear you ex¬ 
 claim. 
 
 Yes; but wait until we shall gather into one focus a 
 few other points, and then we can see the way perfectly 
 clear for Jeremiah to finish completely his God-given 
 task. 
 
 When Johanan and the other captains of the fighting 
 forces heard what Ishmael had done they gathered 
 themselves together, started in pursuit and overtook 
 him at Gibeon. At this juncture the Scripture says: 
 "Now it came to pass that when all the people which 
 were with Ishmael saw Johanan, the son of Kareah, 
 and all the captains of the forces that were with him, 
 then they were glad. So all the people that Ishmael 
 had carried away captive from Mizpah cast about and 
 returned, and went unto Johanan, the son of Kareah. 
 But Ishmael, the son of Nethaniah, escaped from 
 Johanan with eight men and went unto the Ammon¬ 
 ites/’ (Jer. 41:13, 15.) 
 
 After Johanan had retaken this captive company, and 
 Ishmael, the traitor, had escaped, then he became afraid 
 of the Chaldeans, and feared that the King of the Chal¬ 
 dean Empire, Nebuchadnezzar, who had placed Gede¬ 
 liah over them, would, upon hearing what Ishmael had 
 done, send his army and destroy them. So, under the 
 distress and despair of the hour, Johanan, who was now 
 their recognized leader, with all the captains and the 
 people, from the least unto the greatest, made an ap¬ 
 peal unto the prophet of God, "and said unto Jeremiah 
 
194 Judah’s Sceptre and Joseph’s Birthright 
 
 the prophet, Let, we beseech thee, our supplication be 
 accepted before thee, and now pray for us unto the 
 Lord thy God,even for all this remnant (for we are left 
 but a few of many, as thine eyes do behold us) ; that 
 the Lord thy God may show us the way wherein we 
 may walk, and the thing that we may do.” 
 
 In reply to this appeal Jeremiah told them that he 
 would pray for them and inquire of the Lord for them, 
 but that they must obey the Lord; for he would tell 
 them just what the Lord said, whether it was good or 
 bad, and that he would keep nothing back. To which 
 they replied: “Whether it be good, or whether it be 
 evil, we will obey the voice of the Lord our God, to 
 whom we send thee; that it may be well with us when 
 we obey the voice of the Lord our God.” Then Jere¬ 
 miah besought the Lord, and the Lord heard and gave 
 instructions. Among other things the Lord told him 
 to say to them, “Be not afraid of the King of Babylon, 
 of whom ye are afraid; be not afraid of him, saith the 
 Lord; for I am with you to save you, and to deliver 
 you from his hand.” He also told them not to go down 
 to Egypt, as was their intention, thinking they would 
 be safe if they placed themselves under the protection 
 of the King of Egypt. 
 
 Furthermore, he told them that if they did go to 
 Egypt the very thing which they feared would come 
 upon them, and they should be destroyed, saying: “If 
 ye wholly set your faces to enter into Egypt, and go to 
 sojourn there, then it shall come to pass that the sword 
 which ye feared shall overtake you there in the land 
 of Egypt, and the famine whereof ye were afraid shall 
 follow close after you there in Egypt, and there shall ye 
 die.” 
 
195 
 
 A Royal Remnant that Escapes 
 
 The Lord also told Jeremiah that these people were 
 dissembling in their hearts, when they sent him to pray 
 for them and to make their request. So we are not 
 surprised that it is recorded that Johanan said unto 
 Jeremiah: “Thou speakest falsely: the Lord our God 
 hath not sent thee to say, Go not into Egypt to sojourn 
 there: But Baruch, the son of Neriah, setteth thee 
 against us, for to deliver us into the hands of the 
 Chaldeans, that they might put us to death, and carry 
 us away captive into Babylon/’ 
 
 Neither are we surprised to read the result, which 
 is recorded as follows: “But Johanan, the son of 
 Kareah, and all the captains of the forces took all the 
 remnant of Judah that were returned from all the na¬ 
 tions whither they had been driven, to dwell in the land 
 of Judah; even men, women and children, and the 
 King’s Daughters, and every person that Nebuzar- 
 adan, the captain, had left with Gedeliah,the son of Ahi- 
 kam, the son of Shaphan, and Jeremiah, the prophet, 
 and Baruch, the son of Neriah. So they came into the 
 land of Egypt; for they obeyed not the voice of the 
 Lord. Thus came they even to Tahpanhes.” (Ter 
 43 : 5 - 8 .) 
 
 Baruch, the scribe, was the companion of Jeremiah 
 in prison, when the Lord took them out and hid them. 
 He was also his companion in persecution and affliction 
 and accusation. Now, since we find his name men¬ 
 tioned as one of this company which Johanan compelled 
 to go to Egypt against the direct command of God, 
 there is just one prophecy concerning him which we 
 need to mention before we proceed further. It is as 
 follows: “Thus saith the Lord, the God of Israel, unto 
 
196 Judah’s Sceptre and Joseph’s Birthright 
 
 thee, O Baruch: Behold, that which I have built will 
 I break down, and that which I have planted I will 
 pluck up, even this whole land, * * * but thy life 
 
 will I give unto thee for a prey (booty or reward) in 
 all places whither thou goest.” (Jer. 45 :2, 4, 5.) 
 
 Furthermore, when that company had reached Egypt 
 and were at Tahpanhes, the Lord again used Jeremiah 
 to prophesy concerning their destruction, and also con¬ 
 cerning the King of Babylon and his coming against 
 Pharaoh-Hophra, the King of Egypt, and many other 
 matters; but we will only give a small portion—that 
 which pertains to the destiny of the people whose 
 history we are following. 
 
 The prophecy opens with these words: “The word 
 that came to Jeremiah concerning all the Jews which 
 dwell in the land of Egypt.” Note carefully the fol¬ 
 lowing: “I will take the remnant of Judah, that have 
 set their faces to go into the land of Egypt to sojourn 
 there, and they shall all be consumed, and fall in the 
 land of Egypt; they shall even be consumed by the 
 sword and by the famine; they shall die, from the least 
 even unto the greatest, by the sword and by the famine; 
 and they shall be an execration, and an astonishment, 
 and a curse, and a reproach.” (Jer. 44: 12.) 
 
 The complete destruction of that company is fore¬ 
 told in those words; yet the Lord has in that company 
 a few persons whose lives he has promised shall be 
 spared. So, before the prophecy continues much fur¬ 
 ther the following proviso is given: “None shall return 
 but such as shall escape” (Verse 14.) 
 
 And before the prophecy is ended abundant pro¬ 
 vision is made for the very few whom God has 
 
A Royal Remnant that Escapes 197 
 
 promised shall live. Hence we find in the prophecy as 
 it continues the following: “Behold I shall watch over 
 them for evil, and not for good; and all the men of 
 Judah that are in the land of Egypt shall be consumed 
 by the sword and by the famine, until there be an end 
 of them. Yet a small number that escape the sword 
 shall return out of the land of Egypt.” 
 
 Remember that the masses of the house of Judah, of 
 the Jewish people, were in captivity in Babylon, where 
 they were to stay for seventy years. Also remember 
 that this remnant which came into Egypt were only the 
 ragged end of the nation, i. e., the poor of the land, and 
 a few captains of small military forces. Now, the 
 Lord proposes to destroy this rag-tag remnant, out of 
 which “a small number shall escape.” Now, let us take 
 our bearings. 
 
 1. We have in this company, which has come down 
 into Egypt from Judea, “the King's daughters.” Since 
 the plural form of speech is used there are at least two 
 of them—history says there were three. These are 
 the royal seed of the house of David, who are fleeing 
 from the slayers of their father, Zedekiah, the last 
 King of the house of Judah, and the slayers of their 
 brothers, the sons of Zedekiah and princes of Judah. 
 
 2. In company with these princesses is Jeremiah, 
 their grandfather, whom also the Lord has chosen to 
 do the work of building and planting. In the prin¬ 
 cesses the prophet has royal material with which to 
 build and plant. 
 
 3. In company with Jeremiah and his royal charge 
 we have Baruch, his faithful scribe, whom expert gene¬ 
 alogists prove to have been uncle to the royal seed. 
 
198 Judah’s Sceptre and Joseph’s Birthright 
 
 4. God has promised that the lives of this “small 
 number ” only five or six at most, shall be to them a 
 prey (reward) in all lands whither they shall go. 
 
 5. Prior to this, at a time when Jeremiah was greatly 
 
 troubled, when in his great distress and anguish of 
 heart he cried unto the Lord, saying: "Remember me, 
 visit me, and revenge me of my persecutors”; then the 
 Lord said, "Verily it shall be well with thy remnant; 
 verily I will cause the enemy to entreat thee well in the 
 time of evil and in the time of affliction. * * * 
 
 And I will make thee to pass with thine enemies into a 
 land which thou knowest not.” (Jer. 15 : 11-14.) 
 
 Note the expression "thy remnant,” i. e., Jeremiah’s, 
 for it is he who must build and plant that royal seed. 
 Understand also that Jeremiah and his little remnant 
 were well acquainted with Egypt, and since it was well 
 known to them it could not have been their final desti¬ 
 nation. Hence, this escaping royal remnant must jour- 
 hey back to Judea, and then—whither? 
 
 “Into an unknown land!” Why? "For out of Jerusa¬ 
 lem shall go forth a remnant, and they that escape out 
 of Mount Zion (on which were the royal dwellings). 
 The zeal of the Lord of hosts will do this. And the 
 remnant that is escaped of the house of Judah (royal 
 line) shall again take root downward and bear fruit 
 upward.” (Isa. 37:32-31.) 
 
 Hear it! O hear it! Ye men of earth, HEAR IT! 
 "Shall again take root downward”—be planted! "and 
 bear fruit upward”—be builded! Where? God should 
 telL us where in His Word, and he does. 
 
CHAPTER VI. 
 
 THE PRINCE OF THE SCARLET THREAD. 
 
 While we leave our little royal “remnant” to make 
 their escape, let us look about and out into the fields of 
 revelation and history, to see if we can find some royal 
 prince to whom shall be wedded one of these princesses 
 who are fleeing into that “unknown land,” where the 
 Lord has promised that those who compose this rem¬ 
 nant shall again take root and grow. 
 
 While we are making this search it will be well to 
 remember that “God gave the kingdom over Israel to 
 David forever,” and that “Israel” is not the name of the 
 Jewish nation, but that it is the name of the ten- 
 tribed kingdom, which had been driven into “an un¬ 
 known land” about one hundred and thirty-nine years 
 prior to the flight of this remnant. 
 
 Let us also remember that the Sceptre, with all that 
 belongs to it, was promised distinctively to the Judo- 
 Davidic family, and not to the kingdom which bore the 
 name of Judah, a name which, together with its cor¬ 
 rupted form, Jews, is the Biblical historic name of the 
 Jewish nation. 
 
 Judah, as we will remember, was the representa¬ 
 tive name of that nation which was composed of the 
 smaller portion of Israel's seed, because it was to 
 Judah's blessing and standard that the people gathered 
 who afterward became separated from the rest of 
 
 199 
 
200 Judah's Sceptre and Joseph’s Birthright 
 
 Israel, and were known as the Jews. They are the de¬ 
 scendants of these people who are still known as 
 Jews. 
 
 On the other hand, according to a prophecy which 
 shall be cited in due time, the descendants of the ten- 
 tribed kingdom, which had been cast out into an un¬ 
 known land, were to be called by another name. 
 
 The fact that they were not to be known by the 
 name of Israel cannot annul the prophecy which was 
 uttered by Abijah, as he stood upon a certain mount in 
 Ephraim and said: “Hear me, thou Jeroboam, and all 
 Israel; ought ye not to know that the Lord God of 
 Israel gave the kingdom over Israel to David forever, 
 even to him and to his sons, by a covenant of salt ?” 
 
 Do you ask, “Is it possible that this little royal rem¬ 
 nant shall have gone to that same unknown land to 
 which they of the ten tribes had previously gone? 
 Was it among that people that this remnant was 
 planted, and over whom the preserved sceptre held its 
 sway?” Let us examine the Scriptural evidence. 
 
 Ezekiel is believed to have lived contemporane¬ 
 ously with Jeremiah. By taking the testimony of 
 chronology, together with the concurrence of many 
 historic events, all may know that this is true. 
 
 Jeremiah states historic events and utters prophecies 
 which relate chiefly to Judah, but gives only a little of 
 that which pertains to Israel; while Ezekiel does the 
 reverse of this, saying much that concerns Israel and 
 but little that pertains to Judah. 
 
 Still, what he does say concerning the destroyed 
 commonwealth of Judah, the plucked-up Sceptre and 
 the overturned throne of that royal family whose 
 
The Prince of the Scarlet Thread 201 
 
 history we are studying, does most undoubtedly furnish 
 evidence which connects the remnant seed and their 
 monarchical belongings with the exiled house of Israel, 
 which has taken root, and whose people are gathering 
 strength in a country the location and geographical 
 character of which are described by the prophets, and 
 which, at a time prior to the prophecies, was an un¬ 
 known and an uninhabited wilderness. 
 
 Jeremiah tells us that “Zedekiah was one and 
 twenty years old when he began to reign, and he 
 reigned eleven years in Jerusalem.” 
 
 At a period which synchronizes with the time when 
 Zedekiah had reigned for six years, Ezekiel declares 
 that the word of the Lord came to him saying that 
 he should prophesy against Judah and Jerusalem, con¬ 
 cerning the King of Babylon, who would come up 
 against them with the sw r ord, and that at that time 
 he should set battering rams against the gates of the 
 city, cast up a mount and build a fort. The result of 
 this would be that the city would be taken. 
 
 At the same time the message from the Lord, which 
 was delivered by the prophet Ezekiel to Zedekiah, was : 
 
 And thou, profane, wicked Prince of Israel, whose 
 day is come, when (your) iniquity shall have an end, 
 thus saith the Lord God: Remove the diadem, and take 
 off the crown; this shall not be (upon) the same; 
 exalt him that is low, and abase him that is high. I 
 will overturn, overturn, overturn it; and it shall be no 
 more (overturned) until he come whose right it is; and 
 I will give it to him.”—Ezek. 21: 22-27. 
 
 We have no disposition to make an attempt to give 
 words a meaning which they will not bear, nor to 
 
202 Judah’s Sceptre and Joseph’s Birthright 
 
 attach any signification to them which the context 
 does not clearly indicate; but these words do most 
 certainly give us to understand that there is a per¬ 
 son, a male heir of the royal line, who is to be the 
 immediate successor of Zedekiah to the Davidic throne. 
 Also, these words teach that the crown is to be taken 
 from off the head of Zedekiah, upon whom it rested at 
 the time when this prophecy was given, and placed 
 upon the head of this person whom the Scriptures des¬ 
 ignate as “him that is low.” 
 
 These words further teach that when the royal 
 diadem, the emblem of kingly power and exaltation, 
 is taken from the one and placed upon the head of that 
 other person, that then the one who was previously 
 high is abased and brought low, but that the one who 
 hitherto was low is then exalted and made high. This 
 is essentially so, because the two men shall have then 
 exchanged places. 
 
 Furthermore, the expression, “This shall not be the 
 same,” taken together with the prophecy concerning 
 the overturns, leads us to expect a change of dynasty, 
 at least on the side of the male line, and also a change 
 in the territorial or geographical situation. This is still 
 more apparent when we note that there are to be 
 three overturns, and that after the third overturn shall 
 have been accomplished, there are to be no more until 
 another certain person comes. Also, after the diadem 
 has been removed from the head of the prince who wore 
 it at the time of the first overturn and placed upon the 
 head of “him that is low,” it is to be noted that then 
 either this man, who is the person understood as the 
 antecedent of the personal pronoun, “Him,” or his lin- 
 
The Prince of the Scarlet Thread 203 
 
 eage, is to be dethroned by the Lord in favor of that 
 other person, who is designated as “he whose right it 
 is,” to whom it shall then be given. 
 
 The next question for us to settle is, Who is this 
 legally possible person, that is to be the successor of 
 Zedekiah, who is spoken of as “him that is low”? for 
 
 he is spoken of as “low” only in the sense of non¬ 
 ruling. 
 
 By consulting the thirty-eighth chapter of Genesis 
 we will find a record of the conception and birth of 
 twin boys, whose conception and birth were both ac¬ 
 companied by such extraordinary circumstances that 
 the question of their parentage is forever settled; for 
 Tamar, the mother, did willingly stoop in order that 
 she might conquer Judah, the father, and compel him 
 to do justice by her. 
 
 The never-to-be-forgotten manner in which Judah 
 was forced to acknowledge that those children were his 
 offspring and that their mother was more righteous 
 than he, does most certainly place the fact of their royal 
 lineage beyond the possibility of cavil. 
 
 When the mother was in travail and after the mid¬ 
 wife had been summoned, there was the presentation 
 of a hand. Then, for some reason either human or 
 Divine, the midwife knew that twins were in the womb. 
 So, in order that she might know and be able to testify 
 which was born first, she fastened a scarlet thread on 
 the outstretched hand. Since Judah’s was the royal 
 family in Israel, and the law of primogeniture prevailed 
 among them, it was essential that this distinction should 
 be made so that at the proper time the first born or 
 eldest son might ascend the throne. 
 
204 Judah’s Sceptre and Joseph’s Birthright 
 
 After the scarlet thread had been made secure on 
 the little hand it was drawn back and the brother was 
 born first. Upon seeing this the midwife exclaimed: 
 “How hast thou broken forth?” Then, seemingly, she 
 was filled with the spirit of prophecy and said: “This 
 breach be upon thee,” and because of this prophetic ut¬ 
 terance he was given the name of Pharez, i. e., “A 
 Breach.” Afterward his brother, who had the scarlet 
 thread upon his hand, was born, and his name was 
 called Zarah, i. e., “The seed.” 
 
 The very fact that Pharez was really born first would 
 exalt him, and it eventually did exalt his heirs, to the 
 throne of Israel, for King David was a son of Judah 
 through the line of Pharez. But just so surely as this 
 son of Judah and father of David, who was the first 
 one of the line to sit upon that throne, was given the 
 name of Pharez, just so surely must we expect—with 
 that little hand of the scarlet thread waving prophet¬ 
 ically before them—that a breach should occur some¬ 
 where along that family line. 
 
 That breach did occur. We are now considering its 
 history and are well into its transition period, which 
 began when the Lord God sanctified Jeremiah, sent him 
 into the world, and gave him his commission to pull 
 down and pluck up the exalted Pharez line, and after¬ 
 ward to build and plant anew the sceptre, throne and 
 kingdom; while at about the same time the word of 
 the Lord came to Ezekiel and moved him to predict the 
 removal of the crown from the head of the one who 
 is high, a proceeding which not only involves the trans¬ 
 fer of the royal diadem to another head, but also an 
 overturning; and when both the transfer and the 
 
The Prince of the Scarlet Thread 205 
 
 overturning shall have been accomplished, then the 
 one who was low will have been exalted and the exalted 
 one will have been brought low. 
 
 The immediate posterity of this “Prince of the Scar¬ 
 let Thread” is given as follows: “And the sons of 
 Zarah; Zimri and Ethan and Heman and Calcol and 
 Dara, five of them in all.” (1 Chron. 2:6.) Thus the 
 direct posterity of Zarah was five, while that of Pha- 
 rez was only two. 
 
 For the reason that our Lord sprang out of Judah, 
 through the line of Pharez, the unbroken genealogy of 
 that family is given in the sacred records; but the 
 genealogy of the Zarah family is given only inter¬ 
 mittently. One thing is made quite clear in the Bible 
 concerning the sons of Zarah, and that is, that they 
 were famous for their intelligence and wisdom, for it 
 was only the great God-given wisdom of Solomon 
 which is declared to have risen above theirs, as is seen 
 by the following: And God gave Solomon wisdom and 
 understanding * * * and Solomon’s wisdom ex¬ 
 celled the wisdom of all the children of the East, for 
 he was wiser than all men—than Ethan the Ezrahite, 
 and Heman, and Calcol, and Dara. (1 Kings 4:29 
 3 1 -) 
 
 Furthermore, we find that two of them, Ethan and 
 Heman, were also noted singers, as we find by consult¬ 
 ing the fifteenth chapter of First Kings and the nine¬ 
 teenth verse. By noting the titles of the eighty-eighth 
 and eighty-ninth Psalms we also see that one of them 
 was composed by “Heman the Ezrahite,” and that the 
 other was the song of “Ethan the Ezrahite.” 
 
 It is not at all unlikely and would be but natural that 
 
206 Judah's Sceptre and Joseph's Birthright 
 
 the Zimri who overthrew Baasha, the third King of 
 Israel (not Judah), belonged to the posterity of Zimri, 
 the first-born son of Zarah, son of Judah and twin 
 brother of Pharez. For, as we have shown, the seed 
 of Jacob were at that time divided into two kingdoms, 
 with the posterity of Pharez on the throne ruling over 
 the kingdom of Judah. How natural it would be for 
 the then living members of that family to think, and 
 to say: “This is the long foretold breach for which we 
 have been taught to look. This is the time to assert our 
 royal prerogatives, take the throne, and rule over this 
 the house of Israel." 
 
 It would be but natural for another reason, namely, 
 there has always been an attempt to fulfill, in the nat¬ 
 ural, every promise that the Lord God has made to his 
 chosen people. He promised Abraham and Sarah that 
 they should have a son. In order that they might ac¬ 
 complish this end Sarah gave and Abraham took, 
 Ilagar her handmaid, and the result was Ishmael. 
 
 Before Jacob and Esau were born the Birthright was 
 promised to the younger. Jacob, the younger, under¬ 
 took to accomplish this in the natural by taking unjust 
 advantage of his brother and deceiving his father. 
 
 So with Joseph: after God had promised the Birth¬ 
 right to him he undertook in the natural to take ad¬ 
 vantage of the blindness of Jacob. 
 
 Nevertheless, God in his own good time gave Sarah 
 strength to conceive; settled with repentant, wrestling 
 Jacob, and outwitted manceuvering Joseph. 
 
 So now, in his own good time, he has also made 
 the predicted breach, which shall result in the bringing 
 down of the line of Pharez, “the high ” and which 
 shall exalt the prosperity of Zarah, “the low ” 
 
CHAPTER VII. 
 
 THE PRINCE OF THE SCARLET THREAD” AND "THE 
 
 ROYAL REMNANT” UNITED. 
 
 In connection with the record of the fact that the 
 “high,” or ruling, Prince of Judah has been uncrowned 
 and dethroned, and that the “low” has been crowned 
 and placed on the throne, we find that a royal prince, a 
 royal princess and the ten-tribed kingdom of Israel are 
 all together in the same country, also that this royal 
 pair are united and placed on a throne, and are ruling 
 over the kingdom of Israel. 
 
 These facts are recorded in the seventeenth chapter 
 of Ezekiel in the form of a riddle and a parable, which, 
 together with their explanation, make up the subject 
 matter of the entire chapter, which opens as follows: 
 And the word of the Lord came unto me saying, Son 
 o man put forth a riddle, and speak a parable unto the 
 house of Israel; and say, Thus saith the Lord God, etc.” 
 The Hebrew word which is here translated riddle is 
 defined as “A puzzle; hence a trick, conundrum, dark 
 saying, hard question,” etc. These definitions corre¬ 
 spond to our English thought of an enigma, or some¬ 
 thing proposed which is to be solved by conjecture; a 
 puzzling question; or an ambiguous proposition. A 
 parable, on the other hand, is more like a fable or an 
 a egorical representation of something which is real in 
 Its relation to human life and thought, and is repre¬ 
 sented by something real in nature. 
 
 207 
 
208 Judah’s Sceptre and Joseph’s Birthright 
 
 Thus the prophet in his introduction prepares us to 
 expect that the words which follow shall be enigmat¬ 
 ical ; and, since the Lord commanded him to use this 
 veiled language, we must adjust ourselves accordingly, 
 remembering that "it is the glory of God to conceal a 
 thing; but the honor of kings to search out a matter.” 
 So, then, let us, in a spirit that shall be worthy of 
 kings, search out the matter of this riddle, which we 
 will notice is put forth unto the house of Israel, and not 
 to the Jewish people. 
 
 The first part of the riddle is given, as follows: 
 “Thus saith the Lord God: A great eagle with great 
 wings, long-winged, full of feathers, which had divers 
 colors, came unto Lebanon, and took the highest 
 branch of the cedar; he cropped off the top of his 
 young twigs, and carried it to a land of traffick; he set 
 it in a city of merchants.” 
 
 A few moments’ reflection will convince us that, 
 whatever else it may mean, the great eagle is intended 
 to represent a means of transportation; for the declara¬ 
 tion is that “it came” to a certain place, “and took” 
 something which was in that place to which it came, 
 and “carried it into” some other “land.” 
 
 We are also told that this means of transportation 
 came to Lebanon. Since Lebanon is a mountain range 
 in Palestine, then the place to which it came, and from 
 which it departed is, most certainly, Palestine. 
 
 That which was taken away is declared to be “young 
 twigs,” which were taken from “the highest branch of 
 the cedar” of Lebanon. Since the personal pronoun 
 “his ” is used, having “the cedar” for its antecedent, it 
 
Scarlet Thread*’ and “Royal Remnant'’ 209 
 
 must represent a person. This person is of the mas¬ 
 culine gender, and father of the “young twigs”j hence, 
 these young scions are also persons. 
 
 Furthermore, it is a well authenticated fact that the 
 cedar of Lebanon is a symbol of royalty. Since the 
 riddle contains within itself such abundant evidence 
 of this fact, which will be made clear as we proceed, we 
 will not need to go elsewhere for proof. 
 
 Again, inasmuch as it is true of twigs that they 
 must be set, grafted, or planted, in order that they may 
 grow and bear fruit, or increase, so also it is declared 
 of these young royal scions that they were “set.” The 
 place also where they were set was certainly well 
 adapted for increase of population, or subjects; that is, 
 “ a city of merchants, in a land, of trafHck.” 
 
 The second part of this riddle reads as follows : “He 
 took also of the seed of the land, and planted it in a 
 fruitful field; he placed it by great waters, and set it as 
 a willow tree. And it grew, and became a spreading 
 vine of low stature, whose branches turned toward 
 him, and the roots thereof were under him; so it be¬ 
 came a vine, and shot forth sprigs.” 
 
 The seed of the land” is most certainly the people 
 of the land. The land from which “he took” this seed, 
 or people, is Palestine; and the people of Palestine are 
 distinctly Israelites. And numerically, hence pre¬ 
 eminently, they are always the ten-tribed kingdom of 
 Israel. 
 
 So these people who had been taken out of their 
 own land were “planted” in another, and that other 
 has become to them “a fruitful Held” which is located 
 “hy great waters.” Not by the Mediterranean Sea, 
 
210 Judah’s Sceptre and Joseph’s Birthright 
 
 or the Great Sea, as it is called in Scripture. But the 
 new home of this removed people is “by great waters.” 
 In their new home Israel “grew and became a spread¬ 
 ing vine.” And since this riddle is dealing with the 
 breach—as we shall see—in which the “high” and 
 the "W’ princes of the royal house are to exchange 
 places, we are not surprised that this spreading or out- 
 reaching vine is said to be of “low” stature, nor that 
 its branches and sprigs turned toward him, or that its 
 roots, or growing power, was under him. If under 
 him, then he was over them, i. e., their ruler. 
 
 This riddle further says: “There was also another 
 great eagle with great wings and many feathers; and 
 behold this vine did bend her roots toward him, and 
 shot forth her branches toward him, that he might 
 water it by the furrows of her plantation. It was 
 planted in a good soil by great waters, that it might 
 bring forth branches, and that it might bear fruit, that 
 it might be a goodly vine.” Here we have the record 
 of the arrival of another passenger, who also came to 
 that land of “good soil,” which is by “great waters” 
 and who was brought there by the same means of 
 transportation, i. e., a “great eagle with great wings,” 
 as that which brought the royal sons. This was not 
 the same eagle, but “another” eagle, or ship, for we 
 believe this means of transportation to have been the 
 ships of Dan; since it is declared that “Dan abode in 
 ships,” and that “they have taken cedars from Lebanon 
 to make masts” for their ships. We also know that 
 the seaport of Tyre, in Palestine, was the port into 
 which they must come for the cedars of Lebanon. 
 
“Scarlet Thread” and “Royal Remnant” 211 
 
 Yes, for the cedars of Lebanon!!! be they used as 
 masts for their ships, or as types of their royal princes. 
 
 The tribe of Dan also used the eagle as their 
 standard, and they are said to have used great carved 
 eagles with outstretched wings as the figureheads on 
 the bows of their vessels. Also it is a common thing to 
 symbolize ships which are under full sail as flying 
 birds; and in this riddle the “long wings” represent the 
 long sails, which, like wings carry the “great” ship— 
 the large bird, or eagle ship—and her passengers to 
 the land of traffic. 
 
 We are forced to the conclusion that the object 
 which the writer has in view in mentioning the com¬ 
 ing of this second ship is, that we may guess that 
 another important personage had arrived; for, after 
 mentioning the ship's arrival, his next expression is: 
 Behold, this vine did bend her roots toward him.” 
 
 Thus we learn that the person who came in the 
 second ship was a woman, and that her inclination and 
 desire was toward the prince who had preceded her 
 into the same land. 
 
 Then, still under the similitude of a vine, and that 
 which is essential to its life and growth, viz., land 
 and water, there follows that which clearly indicates 
 a unity of life, claims and purpose. In fact, there was 
 a marriage between the “her** and the “him” of this 
 riddle, the result of which was that she, too, was “set” 
 or planted” in that land of a “goodly vine” albeit that 
 goodly vine is of “Low Stature”; and bore “fruit” That 
 is, offspring. 
 
 Since it is true that a prince can wed only with a 
 princess, it will be well for us, at this juncture, to 
 
212 Judah’s Sceptre and Joseph’s Birthright 
 
 remember that we left Jeremiah and his little royal 
 remnant of king’s daughters on their way to a land 
 which was strange, or unknown, to them; yet to a 
 place where this preserved seed of David’s line was 
 to be “planted,” again “take root,” and “bear fruit.” 
 
 Now, it is a fact that the man and the woman of this 
 riddle were united. Also it is a fact that the woman 
 was “planted” in that land of good soil, into which she 
 did “take root,” and these things were accomplished in 
 order that she “might bear fruit.” In other words, that 
 which hitherto has been the subject of prophecy con¬ 
 cerning Jeremiah’s commission, and concerning his 
 royal charge, is now recorded as a matter of history. 
 The analogy is complete. 
 
 Still the explanation of this riddle makes all these 
 things so plain that we are not left to conjecture. For 
 at the eleventh verse the prophet says: “Moreover, 
 the word of the Lord came unto me, saying, Say now 
 to the rebellious house, Know ye not what these things 
 mean ? Tell them, Behold the king of Babylon is come 
 to Jerusalem, and hath taken the king thereof and the 
 princes thereof, and led them to Babylon.” 
 
 The king of Babylon was Nebuchadnezzar, as we 
 know. The king of Jerusalem, and the princes there¬ 
 of, were, as we also know, Zedekiah and his sons. 
 
 Then follows a brief account of Zedekiah’s treach¬ 
 ery with the king of Babylon, how he rebelled against 
 him, and sent to the king of Egypt for help. 
 
 Then comes a prophecy concerning the fact that 
 King Zedekiah shall die in Babylon. 
 
 After this comes the prophetic account of that band 
 
“Scarlet Thread” and “Royal Remnant” 213 
 
 of fugitives going to Egypt, and the declaration that 
 they should fall by the sword, etc., all of which we have 
 given in detail. 
 
 Rut the outcome of it all, and that which pertains to 
 our immediate subject, begins again with the twenty- 
 second verse. The prophet, still using the symbols of 
 the riddle, explains as follows: 
 
 Thus saith the Lord God, I will take of the highest 
 branch of the high cedar, and will set it.” This is the 
 royal prince who came in Ship Number 1. He then 
 proceeds to say: “I will crop off from the top of his 
 young twigs a tender one, and will plant it upon a 
 high mountain and eminent.” This is the second im¬ 
 portation of royal branches, but this time it is the “top” 
 or one whose right it is to rule, a “tender one.” That 
 is, it is a tender young girl, the topmost one of the 
 young twigs that came in Ship Number 2. 
 
 Where was she planted? “In the mountain of the 
 height of Israel,” is the Divine reply. “What, 
 Israel?” Yes, Israel, national Israel. Israel as a 
 nation , but not Jewish-Israel, for that kingdom is over¬ 
 thrown ; the people are gone into the Babylonish cap¬ 
 tivity ; the king, with his eyes put out, is doomed to die 
 in chains in a Babylonish prison; the princes are dead; 
 the king s daughters have escaped out of Jerusalem; 
 and the topmost one of these tender twigs is planted 
 
 here in the height of the mountains of Israel, i. e., the 
 THRONE. 
 
 And it (that which was planted) shall bring forth 
 boughs, and bear fruit, and be a goodly cedar: and 
 under it shall dwell all fowl of every wingj in the 
 shadow of the branches thereof shall they dwell.” The 
 
214 Judah’s Sceptre and Joseph’s Birthright 
 
 purport of this is so glaringly plain that the most 
 obtuse mind can see that it refers to the mixed popula¬ 
 tion which Israel, of necessity, must have gathered 
 while being sifted through other countries. 
 
 The prophet further declares: “And all the trees 
 of the field,.i. e., all the people of that kingdom of 
 Israel, “shall know that I, the Lord, have brought 
 down the high tree, have exalted the low tree, have 
 dried up the green tree, and have made the dry tree 
 to flourish. I the Lord have spoken and done it.” 
 (Ezek. 17:24.) 
 
 “Done what?” Brought down the high from the 
 throne, and exalted the low to the throne. 
 
 “What else?” Made the long-foretold breach, re¬ 
 membered his covenant with David, and kept faith 
 with Jeremiah. 
 
 For, since these trees are the royal cedars, and the 
 male heirs of the former reigning line have been de¬ 
 throned in favor of him that was low, who also is the 
 “spreading vine of low stature” of the riddle, and 
 who is now exalted by being enthroned, and since a 
 royal princess found her way to the land of the “vine 
 of low stature” and united her interests with his, “that 
 he might water the furrows of her plantation,” we are 
 safe in saying that God has taken the crown from off 
 the head of Zedekiah, the high, who was of the Pharez 
 line, and has placed it on the head of a prince of Zarah, 
 the low, to whom Zedekiah’s daughter, the heir to 
 crown and sceptre, made her way, in company with 
 Jeremiah, who had charge of the royal paraphernalia, 
 
“Scarlet Thread” and “Royal Remnant” 215 
 
 and who was divinely commissioned to plant and build 
 anew the plucked-up and overthrown kingdom of 
 David. 
 
 Christ came through the family line of Judah, David, 
 Josiah and Jeconiah, not through the breach; the 
 breach ran through Judah, David, Josiah and Zede- 
 kiah. So, the two branches of the Judo-Pharez-David 
 line diverge at Josiah. One of these lines eventually 
 gave birth to the Messiah; and, as we shall prove, the 
 other line, after having been united to the brother line 
 of the Scarlet Thread, are still holding that preserved 
 throne and sceptre, and raising up seed unto their 
 fathers, Judah and David; so that there shall never be 
 a lack of some one of David's children to sit upon that 
 throne as rulers over the seed of Abraham, Isaac and 
 Jacob, and that the sceptre may not depart from Judah 
 till Shiloh come. 
 
 Thus it is that one of these lines holds that sceptre, 
 and wears that crown as a fact, but the Judo-David 
 house has a greater son to whom they belong by 
 “right.” When he comes, as Shiloh, God will give 
 it to him, for unto him shall the gathering of the 
 people be. At that time the breaches will be healed, 
 and he shall be called “The Restorer of the Breach.” 
 
 The question now is to find where that sceptre and 
 throne are today, for we are not only confronted with 
 the question of Lost Israel,” or the “Lost Birthright” 
 which involves the whole house of Joseph and the many 
 nations into which they were to develop; but we are 
 also confronted with the question of the lost sceptre 
 which involves the Zedekiah branch of the house of 
 David and all its Heraldic Blazonry. 
 
PART THIRD. 
 
 THE VEIL LIFTED FROM THE ABRAHAMIC 
 
 NATIONS. 
 
“If I have told you of earthly things, and ye believe not, 
 fa>w shall ye believe if I tell you of heavenly things?” —Jesus. 
 
CHAPTER I. 
 
 LOST ISRAEL AND THE FIRST OVERTURN LOCATED. 
 
 The fact that a great nation, composed of ten 
 tribes of the posterity of Abraham, Isaac and Jacob, 
 is lost, or unidentified, among the nations of the 
 world is well known to enlightened students of the 
 Old Testament. This truth has been a source of such 
 great mystery that it has both puzzled the minds and 
 engaged the interest of men to such an extent that 
 many of them who are the intellectual peers of the 
 world have bent their best energies to the work of 
 hunting for this lost nation. 
 
 Thus, for many years, devout minds have been inves¬ 
 tigating secular and sacred history, as well as sacred 
 prophecy, which must have become, or which must yet 
 become, history. These men have carefully traced, not 
 only the perfectly connected outlines, but also the de¬ 
 tails of history. Hence they confidently assert there 
 
 are no missing links in the chain of racial and national 
 events. 
 
 A large per cent, of the men who have been thus 
 en gaged are eminent in religious, historic and scientific 
 research. Men who have called to their aid chronol- 
 °gy> astronomy, archaeology, ethnology, pyramidology 
 and philology. Indeed, they have used any and every 
 science that could throw any possible light upon this 
 subject; for they have been irrepressible in their search 
 after facts, and are men who purpose, for the truth’s 
 
 219 
 
220 
 
 Judah’s Sceptre and Joseph’s Birthright 
 
 sake, that the Word of God shall be forced to stand 
 every test, be it ever so crucial, that its own internal 
 matter demands. 
 
 It is the consensus of opinion among this class of 
 men, the number of whom is increasing daily, that the 
 once-lost ten tribes of Israel are found. Be they right 
 or wrong, we are sure of this one thing—namely, that 
 there is a race of people here amidst other races, who 
 do not know their ancestral origin, and who possess 
 all the distinguishing marks whereby the Scriptures 
 declare the lost house of Joseph shall be found and 
 recognized, not only by themselves, but by the rest of 
 the nations of the earth. 
 
 Still, be this as it may, there is nothing for us to do 
 now but to take up the thread of our story, which is 
 a “scarlet” one and pertains to those members of the 
 royal family whom we left on the throne of Israel, 
 and who were holding the sceptre of David de facto, 
 instead of the one to whom it belongs de jure, and 
 to whom the Lord will give “it,” and not the Sceptre 
 which belongs to some other royal family, race or 
 kingdom. 
 
 While dealing with the breach which occurred in 
 the royal family—which had been prophesied of, not 
 only in the words which were uttered by the midwife, 
 but by the peculiar manner of the birth of the Judo- 
 Tamar twins, which also had been used as a prophetic 
 type or symbol—we said nothing about the three over¬ 
 turns which are a part of Ezekiel’s prophecy concern¬ 
 ing some of the chief details of this same breach. 
 
 One reason for this omission was that we could not 
 give the proof concerning the location of that “goodly 
 
Lost Israel and First Overturn Located 221 
 
 land,” to which the royal branches, i. e., Judah’s prince 
 and David’s princess, were carried, and in which they 
 were “set,” without making many points in proof of 
 the present whereabouts of the still preserved seed, and 
 the perpetuated Crown, Throne and Sceptre of David. 
 For it was not our desire to give any such proof until 
 we should first prove that the building and planting 
 which Jeremiah’s commission involved, had been ac¬ 
 complished, and that the transfer of the crown had 
 been made, that the high branch had been dethroned, 
 and that another branch—one equally high by birth, 
 but “low,” only in the sense of non-ruling, and be¬ 
 cause of the law of primogeniture—had been exalted 
 by being enthroned. 
 
 Now, since we have shown that the Word of God 
 emphatically declares these things to have been accom¬ 
 plished, we are prepared to show that the three 
 prophetic overturns took place, and that they took place 
 in connection with these same royal ones, together 
 with their succession, whom we have followed to a 
 new country. 
 
 It is not possible to follow the history of these over¬ 
 turns, nor to follow further the history of that branch 
 of the royal family which came into power when the 
 breach was made, and to do so independent of lost 
 Israel; for it was to Israel that Jeremiah fled with the 
 ‘king’s daughters”—the same people with whom the 
 royal line of Zarah had been for more than a century 
 prior to the time when Jeremiah joined them, and 
 since that time, nationally speaking, the fortunes and 
 history of the Sceptre and Birthright have become one. 
 
 We must remember that the place where this prince 
 
222 Judah’s Sceptre and Joseph’s Birthright 
 
 and princess were planted was in the “Height of 
 Israel”; that it was all the trees in the field of Israel 
 that were to know the low tree had been exalted; that 
 it was Israel, the dry tree, which is made to flourish, 
 and that has been dry hitherto for lack of royal honors 
 and royal blood, but now that a prince and princess of 
 the blood are on the throne, the once dry tree doth 
 flourish, but the former green tree, the Jewish king¬ 
 dom—not the nation—is dried up. 
 
 We must remember that Israel is the ten-tribed 
 nation, the Birthright people, whose ancient capital was 
 Samaria, whose representative name is Ephraim, the 
 second son of Joseph, to whom pertains the birthright; 
 and that his two sons, Ephraim and Manasseh, were to 
 “grow into a multitude in the midst of the earth,” that 
 they were finally to separate, Manasseh to become a 
 “great nation,” and Ephraim to develop into many 
 nations, a multitude of nations, or a company of na¬ 
 tions, as it is variously given. 
 
 The first of these overturns is the one whose history 
 we have essentially given while dealing with the pres¬ 
 ervation of King Zedekiah’s daughters, and is the 
 ,overturn of the kingdom from Palestine to that goodly 
 land, by the side of great waters, where it took root, 
 grew, flourished and became a spreading vine. 
 
 A ripple of holy joy went pulsing through our heart 
 when we found that the prophet had, in his riddle, used 
 the expression, “spreading vine” in connection with 
 Israel. The Hebrew word, sawrakh —spreading, as 
 here used, is defined in Strong’s Exhaustive Concord¬ 
 ance, “to extend, to spread, to stretch exceedingly, to 
 extend even to excess.” Thus this new country, this 
 
Lost Israel and First Overturn Located 223 
 
 strange and unknown land, in which the royal remnant 
 found the cast-out people of Israel, is the place from 
 which it is declared that they shall spread out, that 
 they shall exceedingly extend their borders and so 
 fulfill their national destiny. 
 
 How perfectly this harmonizes with the promises 
 concerning the “place” which the Lord made to David 
 in connection with the promises concerning the per¬ 
 petuity of his seed, throne and sceptre, and which was 
 given at the same time, as follows: “Moreover, I will 
 appoint a place for my people Israel, and will plant 
 them, that they may dwell in a place of their own, and 
 move no more; neither shall the children of wickedness 
 afflict them any more, as beforetime.” 
 
 At this juncture we feel impelled, for fear you will 
 not think it out for yourselves, to point out the fact 
 that the Lord had cast Israel out of her land, and cast 
 her afar off; and while going to that far-off land she 
 was to be “sifted through the nations as corn is sifted 
 in a sieve”; but after they have reached their far-off 
 destination, their God-appointed place, then they are 
 to move no more. For it is in reference to this same 
 casting out of the Ephraimic nation that Hosea de¬ 
 clares : “The children of Israel shall abide many days 
 without a king, and without a prince.” But now, with 
 this prophetic riddle fulfilled, their king is with them, 
 and the monarchy of Israel is flourishing as a green, 
 or living, tree. 
 
 Our next effort will be to find this far-off land, 
 whose history has been one of spreading out—yea, 
 spreading out exceedingly, even excessively. 
 
224 Judah’s Sceptre and Joseph’s Birthright 
 
 The very fact that the Jews have a record of the 
 birth, call and commission of Jeremiah, and the his¬ 
 tory of the execution of the first part of his commis¬ 
 sion, i. e., the tearing down, rooting out and plucking 
 up of the house and throne of David—this, considered 
 in the light of the fact that they can give no account 
 of him after his sudden disappearance from among 
 them, is evidence that he neither died nor completed 
 his God-ordained task among them. And all the civ¬ 
 ilized races of the world know that he did not build 
 that seat of power, nor plant those royal scions among 
 
 the Jews. 
 
 But since we find it on record that Jeremiah s wor - 
 has been accomplished, we know that it must have 
 been he who did it; even if his name is not mentioned 
 in the Scriptural account of the doing of it. For God 
 would not permit some other man to do that work, 
 after having sanctified Jeremiah before he was born, 
 and brought him into the world for that purpose. We 
 must bear in mind the fact that the sacred account of 
 the building and planting is in the form of a riddle or 
 parable, and that metaphors instead of names are used 
 for those concerned; the high and the low, the en¬ 
 throned and the dethroned, the young twigs and the 
 tender twigs, the planted and the planter. But we 
 must remember also that the name of Israel, the 
 special national name of the ten-tribed kingdom, is 
 mentioned as the receiver of the planted and enthroned 
 pair. And since the historic testimony declares Jere¬ 
 miah’s work to have been accomplished in Israel, it is 
 only in Israel that we may hope to find evidences of 
 
 that fact. 
 
Lost Israel and First Overturn Located 225 
 
 This necessitates the finding of Joseph-Israel, and 
 they shall be found, for God says they shall; and when 
 they are found, manifestly, there must be found with 
 them a branch of the J"udo-Davidic family, who are 
 their sovereigns. 
 
 Since the East is left in such utter darkness, not 
 only as to the fate of Jeremiah and his little Royal 
 Remnant, but also as to the destination of “the dis¬ 
 persed ten tribes, who had been lost, even to the Jews, 
 so long before Christ came, that some of them thought 
 that no person except the Messiah could go to them, or 
 might even know where to find them, we must look 
 elsewhere. Also, because of their lack of historic data 
 concerning the completion of Jeremiah’s work, and 
 because his disappearance was almost as marvelous as 
 was the translation of Elijah, they were ready to say 
 that the Christ was Jeremiah. (Matt. 16:14.) Their 
 thought was, no doubt, that Jeremiah, like Elijah, was 
 still alive, and that God would yet use him in connec¬ 
 tion with the building and planting anew, or the res¬ 
 toration of the kingdom among them, to which they 
 looked forward with great anticipation and hope. 
 
 But, as we were saying, since there is no light in the 
 East concerning these matters, let us scan the pages 
 of prophecy to see if there are any straws which point 
 West. And since it is said of straws that they show 
 which way the wind blows, it will be well for us to 
 know that Hosea gives a prophecy concerning Eph¬ 
 raim, in which he declares: “Ephraim, followeth after 
 an East wind.” As an East wind is one which blows 
 from the East and travels to the West, this makes it 
 certain that Ephraim did not travel Eastward. For 
 
226 Judah’s Sceptre and Joseph’s Birthright 
 
 had he gone in an Easterly direction, he must needs 
 have gone facing an East wind; then he surely went 
 West. And since he was “cast afar off,” he must be 
 in the far-off West. 
 
 When Jehovah confirmed his promise to David con¬ 
 cerning the perpetuity of his kingdom, throne, sceptre 
 and house, and took oath by his holiness that he would 
 not lie to him, he said: “I will set his hand (sceptre) in 
 the sea.” The clues which the prophet Ezekiel gives 
 in his riddle, as to the location of Israel and the royal 
 pair, are, that it is “a land of traffic,” that it has “good 
 soil” and that it “brings forth branches”; that is, that 
 it is fruitful and populous. We are told it has a “city 
 of merchants,” that “fowl of every wing dwell under 
 the shadow of its branches,” i. e., mixed, or various 
 people dwell under the protection of its rulers; and 
 that its location is by “great waters,” which, for 
 reasons that will become more and more apparent as we 
 proceed, we affirm to be the Atlantic Ocean. For the 
 Lord gives a message to Ephraim through Jeremiah, 
 saying: “I am a father to Israel, and Ephraim is my 
 first born. Hear the word of the Lord, O ye nations, 
 and declare it in the isles afar off, and say, He that 
 scattered Israel will gather him.” In this declaration 
 we find that the far-off home of Ephraim-Israel is in, 
 not an island, but “the isles,” i. e., a group of islands. 
 Thus Ephraim, also, is located in the sea, in the isles 
 'afar off. 
 
 The prophet Isaiah, in the forty-ninth chapter, ad¬ 
 dresses these same people, saying: “Listen, O isles, 
 unto me; and hearken, ye people from afar. * * * 
 
 Thou art my servant, O Israel, in whom I will (still 
 
227 
 
 Lost Israel and First Overturn Located 
 
 in the future) be glorified.” And when speaking, in 
 the twelfth verse of this same chapter concerning the 
 future return of this same people to Palestine, their 
 former home, at which time he will be more fully 
 glorified in them, the Lord causes the prophet to make 
 proclamation: Behold, these shall come from far off, 
 and lo, these from the north and from the west.” 
 
 In the Hebrew there is no compound word for 
 north-west as we use it; hence the expression north 
 and west. There is a group of isles out in these “great 
 waters” which are just as directly north-west from 
 Palestine as the lines of latitude and longitude can lay 
 them, namely, the British Isles. And we may just as 
 well jump into the midst of our proofs at once, since 
 that is the place where Ephraim-Israel shall chiefly be 
 found. If not there, it is because they have “spread 
 out,” from these very isles, for it is a well-authenti¬ 
 cated fact that Jeremiah went to Ireland, where he 
 died, and that his grave is one of the well-known and 
 proudly-named spots of that country, whose history is 
 one of the mysteries of the world. 
 
 It is a well-known fact that the history of no coun¬ 
 try on the face of the earth has so puzzled historians 
 as that of Ireland. There is both a sacred and secular 
 reason for this. The secular reason is that Ireland 
 steps into the arena of history with a monarchical king¬ 
 dom running in full blast, and men do not know how 
 it got there. The sacred reason is because God has 
 issued a mandate, saying: “Keep silence before 
 me, O islands, and let the people renew their strength.” 
 (Isa. 41 :i.) 
 
228 Judah’s Sceptre and Joseph’s Birthright 
 
 In the next verse the Lord asks the question: “Who 
 raised up the righteous man from the East?’’ Then 
 in the fourth verse he answers his own question, say¬ 
 ing, “I the Lord, the first, and the last; I am he,” and 
 in the eighth verse of the same chapter, still addressing 
 the dwellers in the isles, he says: “Thou art Israel, 
 my servant Jacob, whom I have chosen, the seed of 
 Abraham my friend. Thou whom I have taken from 
 the ends of the earth.” i. e., literally, from the rising 
 of the sun, from the beginning, or from the East. 
 
 This statement, coming from such high authority, 
 forever settles the question as to the origin of the peo¬ 
 ples who dwell in those far-off northwest isles. 
 
 We have read many authors on the subject of the 
 Hebrews in Ireland, who claim to have searched care¬ 
 fully and critically through all available chronicles, 
 records and histories and they all agree that a perusal 
 of these various authorities is not only heavy reading, 
 but that they are very obtuse, and that they are actually 
 confusing, bewildering and tormenting to all who do 
 not take the word of God as an ally in the work of 
 unraveling their mysteries; for, all of these authorities 
 do agree in stating the following facts: 
 
 i. About 585 B. C. a “notable man,” an “important 
 personage,” a patriarch, a saint, an essentially import¬ 
 ant someone, according to their various ways of put¬ 
 ting it, came to Ulster, the most northern province of 
 Ireland, accompanied by a princess, the daughter of an 
 eastern king, and that in company with them was one 
 Simon Brach, Breck, Brack, Barech, Berach, as it is 
 differently spelled; and that this royal party brought 
 with them many remarkable things. Among these was 
 
229 
 
 Lost Israel and First Overturn Located 
 
 the harp, an ark and the wonderful stone called Lia- 
 fail, or stone of destiny, of which we shall have much 
 to say hereafter. 
 
 2. This eastern princess was married to King Herre- 
 mon on condition, made by this notable patriarch, that 
 he should abandon his former religion, and build a 
 college for the prophets. This Herremon did, and the 
 name of the school was Mur-Ollam, which is the name, 
 both in Hebrew and Irish, for school of the prophets. 
 He also changed the name of his capital city, Lothair 
 —sometimes spelled Cothair Croffin—to that of Tara. 
 
 3. The name of this Eastern princess is given as 
 Tea-Tephi, and it is a well-known fact that the royal 
 arms of Ireland is the harp of David, and has been for 
 two thousand and five hundred years. 
 
 Ezekiel in his riddle, when speaking of the coming 
 of the female passenger who came to that land in the 
 second vessel, whom he afterwards proves to be a 
 princess, speaks of “the furrows of her plantation.” It 
 is a truth, and, to us, a marvelous one, that the prov¬ 
 ince of Ulster used to be called the “Plantation of 
 Ulster,” as any one may know if they will take the 
 
 trouble to consult Chamber’s Encyclopedia on the word 
 Ulster. 
 
 Further, the crown which was worn by the sover¬ 
 eigns of that hitherto unaccounted-for kingdom in Ire¬ 
 land had twelve points. Who shall say that “the king’s 
 daughter” was not planted there; and that the first 
 of the three of Ezekiel’s prophetic overturns was not 
 from Palestine to Erin? 
 
CHAPTER II. 
 
 Jacob's pillow-pillar stone. 
 
 When the Abrahamic covenant promises were 
 given to Jacob, he was making a journey from Beer- 
 sheba to Padan-aram. He had but recently received 
 from his father Isaac the “Blessing,’’ which carried 
 with it those much desired covenants and the special 
 blessings and promises which pertained to them. When 
 Isaac gave this blessing to Jacob, he told him not to 
 take a wife of the daughters of Canaan, the land in 
 which they were then living, but to go to Laban, his 
 mother’s brother, and to take a wife from among his 
 daughters. 
 
 It is hardly to be supposed that Jacob was traveling 
 entirely alone, for that was not the Oriental custom. 
 We learn, from incidental remarks that are dropped 
 elsewhere in reference to this journey, that he had 
 with him a tent which was pitched at night, and that 
 the journey was made on foot, for he walked with a 
 staff. The sacred record deals chiefly with that which 
 took place between Jacob and the Lord, with but the 
 slightest incidental mention of details, as concerning 
 a certain sundown, and stones for pillows. The first 
 mention of stones for pillows, with reference to this 
 occasion, is plural; but suddenly one of those pillow 
 stones is brought into great distinction. 
 
 The facts which brought that special stone into such 
 prominence may be quickly read, for the Bible account 
 
 230 
 
231 
 
 Jacob’s Pillow-Pillar Stone 
 
 of them is very short; but we doubt whether many who 
 have read the record of those facts realize their true 
 symbolic import. We doubt also whether we shall be 
 able to explain, even approximately, not only the great 
 distinction which has been bestowed upon that stone 
 as a symbol, but also the exalted place it has occupied 
 ever since it came into historic notice, or the supreme 
 greatness of that position to which prophecy declares 
 it shall yet be raised. If we read the prophets aright, 
 no such glorious prominence, highly-honored use, or 
 divinely-declared purpose, has ever been given to any 
 other inanimate thing on the earth, as that which is 
 yet in reserve for that special pillow stone upon which 
 Jacob rested his head on that certain night, when he 
 camped before Luz, while on his way to Padan-aram. 
 
 It seems to have been the custom among Oriental 
 travelers, when they pitched their tents for the night, 
 to take stones for headpieces, or bolsters, in order to 
 raise that part of their bedding on which their heads 
 rested to a comfortable position for rest and sleep. At 
 least, this is what Jacob did, and as he slept, he 
 dreamed. In his dream he saw what is called a ladder, 
 but which may be called a staircase, or an open way 
 that reached from earth to heaven, for “the top of 
 it reached to heaven/’ The angels of God were ascend¬ 
 ing and descending by this existing way, which for 
 the time was made visible to the inheritor of the cove¬ 
 nant promises; and, at the top, above all that throng 
 of radiant comers and goers, the Lord stood, and gave 
 Jacob the full text of the covenants, as formerly given 
 to Abraham and Isaac. 
 
232 Judah's Sceptre and Joseph’s Birthright 
 
 Upon hearing and receiving these promises from the 
 Lord, Jacob awoke, startled, convicted and afraid; 
 startled because, as he thought, he had accidentally got 
 into God's house, and stumbled through the gate which 
 led away from this world to that pure one of which 
 he had just caught a glimpse; afraid, just as any man 
 would be who had defrauded his brother, and taken 
 advantage of the love and confidence of a blind and 
 aged father; convicted ! It could not have been other¬ 
 wise, for he had caught a glimpse of the holiness of 
 God and the purity of a sinless world. Hence, in the 
 agony of that psychical fear, which must ever be expe¬ 
 rienced by the wicked when brought in contact with 
 absolute holiness, he cried out, “How dreadful is this 
 place! This is none other but the house of God, and 
 this is the gate of heaven.” 
 
 That which would have been a great joy to a holy 
 man was only a means of torture to this sinful one, 
 who was fleeing from the anger of an outraged 
 brother. But he soon began to yield himself to God, 
 and as he yielded there came to him that ever accom¬ 
 panying desire, i. e., the desire to worship. With these 
 things there came also spiritual intuitions of coming 
 events, and of their importance to him in his relations 
 to the divine covenants. Then Jacob, awed by the sub¬ 
 lime majesty of the Holy One, deeply impressed by the 
 greatness of the promises made to him, stirred in the 
 depths of his inner nature by the heavenly vision, 
 pressed by the weight of responsibility, yet encouraged 
 by the dawning gladness in his heart, and moved by 
 the spirit of prophecy, took the stone upon which his 
 head had rested, and set it up for a pillar of witness. 
 
23 3 
 
 Jacob’s Pillow-Pillar Stone 
 
 At the same time he anointed it with oil, called it 
 Bethel, used it for an altar at which to worship, and 
 upon which to make a vow unto the Lord God of his 
 fathers, saying: “If God will be with me, and keep me 
 in this way that I go, and will give me bread to eat, 
 and raiment to put on, so that I come again to my 
 father’s house in peace; then shall the Lord be my God : 
 and this stone, which I have set for a pillar, shall be 
 God’s house: and of all that thou shalt give me, I 
 will surely give the tenth unto thec. ,, 
 
 It is a most significant fact that the name Bethel, or 
 God’s house, should have been given to this stone by 
 the one who was the father of the twelve patriarchs, 
 who were the progenitors of that great multitude which 
 is also called “The House of God,” “The Host of God” 
 and The Families of God.” Also in the eighty-third 
 psalm, The House of Israel, the Hidden Ones, which, 
 while hidden, are to develop into many nations, are 
 called “The Houses of God.” 
 
 We must bear in mind the fact that Jacob gave the 
 name of Bethel not only to the place, or locality, where 
 the stone was set up, but also to the stone pillar, for 
 he emphatically declared: “This stone, which I havd set 
 for a pillar, shall be God’s house .” . We understand, 
 however, that God inspired both the choice of this 
 stone and its name, for when he next spoke to Jacob 
 he said: ‘ I am the God of Bethel.” That means, I am 
 the God of God’s house; or, in other words, the God 
 of the Bethel stone which is in the place called Bethel. 
 Thus the Lord associates himself not only with the 
 
 place where he appeared to Jacob, but also with the 
 Bethel rock. 
 
234 Judah's Sceptre and Joseph's Birthright 
 
 Twenty years later Jacob returned to the land of 
 Canaan with great riches, and with the knowledge that 
 his prosperity was the result of divine favor and inter¬ 
 vention ; for the Lord had shown him how one who 
 is called ‘The Angel of God” was given power to con¬ 
 trol the breeding of the cattle. Thus Jacob was made 
 to know that God had accepted and met all the condi¬ 
 tions which he had made to him by vow on the Bethel 
 pillow-pillar stone. 
 
 Before Jacob reached Canaan he had confessed his 
 wrongdoings, and made peace with his brother; and 
 God had taken away from him not only the name of 
 supplanter, but also the inborn supplanter nature, and 
 given him the victorious name of Israel. 
 
 It is a well-known fact that the place called Bethel 
 and the city of Luz were so near each other that the 
 two names are used Interchangeably in the Scriptures, 
 or rather that the name Bethel often included the little 
 city, which was previously called Luz. But before we 
 can understand the true relation of both Bethel and 
 the Bethel rock to our general subject, we must know 
 to whom, or to which one of the tribes, Bethel was 
 given as a possession. 
 
 The sacred historian, when describing the bound¬ 
 aries of the “lot” in Canaan which fell to Joseph, de¬ 
 scribes one of those border lines as follows : “And (it) 
 goeth out from Bethel to Luz, and passeth along unto 
 the borders of Archi to Astaroth.” (Josh. 16:2.) Also, 
 in the description of that portion which fell to the 
 children of Benjamin—their portion lay between Judah 
 and Joseph, Judah being to the south, and Joseph to 
 the north of Benjamin—we have the following: “And 
 
Jacob’s Pillow-Pillar Stone 235 
 
 the border went over from thence (Beth-aven) toward 
 Luz, to the side of Luz, which is Bethel, southward.” 
 (Josh. 18: 13.) From this we perceive, not only that 
 Benjamin’s border was south of Bethel, but also that 
 Bethel, the place where Jacob set up the Bethel pillar- 
 stone, Weis on the south side of the city proper. 
 
 Further, it is recorded that the children of Dan 
 could not conquer the Amorites, but that the Amorites 
 drove them into the mountains, and occupied those 
 portions of Dan’s inheritance which best suited them. 
 But it is also recorded that the house of Joseph did 
 conquer those Amorites, that they compelled them to 
 become their dependents, and that they fixed their 
 boundary lines. In the description of these boundaries 
 we have the following: “And the coast of the Amor¬ 
 ites was from the going up to Akrabbim, from the rock, 
 and upward.” (Judges 1:26.) Some may think that 
 this reference to the rock refers to the rock Etam, or 
 Etam-rock. This is not possible, because both Etam, 
 the city, and the rock Etam are southwest of Jerusalem 
 in the hill country of Judea, and had nothing whatever 
 to do with the borders of Joseph, Dan or the Amorites. 
 Hence the phrases, “from the rock and upward,” can 
 mean only Bethel, the place of the rock, or, from the 
 
 Bethel rock, and up into the mountains of Eph- 
 raim-Samaria-Israel. 
 
 Again, concerning the house of Joseph, Bethel and 
 Luz, we have the following: And the house of Joseph, 
 they also went up against Bethel and the Lord was with 
 them. And the house of Joseph sent to descry Bethel. 
 (Now the name of the city was Luz.) And the spies 
 saw a man come forth out of the city, and they said 
 
236 Judah’s Sceptre and Joseph’s Birthright 
 
 unto him: Shew us, we pray thee, the entrance into the 
 city, and we will shew thee mercy. And when he 
 shewed them the entrance into the city, they smote the 
 city with the edge of the sword; but they let go the 
 man and all his family. And the man went into the 
 land of the Hittites, and built a city, and called the 
 name thereof of Luz.” (Judges i: 22-26.) Thus, with 
 the building of that other Luz, the name of Luz not 
 only departed forever from Bethel, but it is never again 
 
 mentioned in sacred history. 
 
 Finally, when Jeroboam, of the house of Joseph, was 
 made king of the ten tribes, and became fearful that 
 the people would, if allowed to go up to Jerusalem to 
 worship, kill him, and go again to Rehoboam, king of 
 Judah, he, to prevent this, made two golden calves, of 
 which it is said: “He set the one in Bethel, and the other 
 put he in Dan.” His right to place one in Bethel was 
 undisputed, because it was not only “the king’s sanctu¬ 
 ary,” but it was also in his own tribal territory. He 
 had a sovereign’s right to place one in Dan, for all 
 who went there to worship were confederate with him. 
 The Dan referred to was the city of Dan, which was 
 
 situated in the northern part of his realm. 
 
 Now, one point is settled beyond the possibility of 
 doubt, and that is, that Bethel was a part of the in¬ 
 heritance which fell to the house of Joseph when the 
 land of Canaan was divided among the children of 
 Jacob. This brings us to a vital point concerning the 
 subject in hand, namely: 
 
 That not only Bethel, the city, or place, but also that 
 Bethel the pillar-rock was given to the birthright fam¬ 
 ily; and that Israel carried that rock with them into 
 
Jacob’s Pillow-Pillar Stone 237 
 
 Egypt and in their subsequent journeyings in the 
 wilderness. 
 
 Proof: Jacob died in Egypt, and his posterity were 
 in Egypt at the time. When dying, “Jacob called unto 
 him his sons and said, Gather yourselves together, that 
 I may tell you that which shall befall you in the last 
 days.” When his sons, in response to this call, came 
 together, he gave a prophecy concerning that which 
 the posterity of each of them would be in the last days. 
 But while he was making the prophecy concerning 
 Joseph and his house, to whom he had just given the 
 birthright, he stopped in the midst of his prophetic 
 utterances, and used the following parenthetical expres¬ 
 sion: “(from thence is the shepherd, the stone of 
 Israel:)” 
 
 Thence,, as herein used, is an adverb used as a 
 noun, and is equivalent in value to that place, or the 
 place to which it refers. The phrase, from thence, 
 means “out of there, out from thither, (or) out of that 
 place. Since the place from whence* the stone came 
 was the inheritance of Joseph, and since Bethel, the 
 place of the stone, was the inheritance of Joseph, we 
 must know that it came from thence, i. e., Bethel. Thus, 
 t e very fact that Jacob, when dying in Egypt, made 
 use of those words in reference to that Bethel stone 
 carries proof on its very face that the stone was not, at 
 at time, in the place where it had formerly been, but 
 that it was with them there in Egypt, and had previ¬ 
 ously been committed to the care of the house of 
 Joseph. 
 
 •Whence, present form of the old word thence. 
 
238 Judah's Sceptre and Joseph's Birthright 
 
 It has been estimated that the number of the Israel¬ 
 ites which came out of Egypt in the exodus were two 
 millions and a half. All who will take time to think 
 will soon comprehend how impossible it would be, even 
 for a fertile country, much less a desert, to supply such 
 a multitude, as well as their cattle, of which not a hoof 
 was left behind, with food and water unless special 
 arrangements were made for an extra supply. But in 
 this case, as a matter of course, that was not done; 
 hence it became necessary for God to furnish the sup¬ 
 ply of food and water for that vast concourse of peo¬ 
 ple, and also for their herds and flocks. 
 
 It is a well-known fact that the Lord continually 
 provided food for Israel during these forty years of 
 wanderings in the desert-wilderness. But, because 
 there are only two instances recorded in which the Lord 
 supernaturally provided them with water, most people 
 think these were the only instances in which water was 
 thus provided. Yet, all who will give the subject just 
 a little investigation will soon know that such is not the 
 case. 
 
 The first mention of no water for the people to drink 
 was while the Israelites were encamped at Rephidim. 
 Without previously selecting one special rock, the 
 Lord said unto Moses *. “I will stand before thee there 
 upon the rock in Horeb, and thou shalt smite the rock, 
 and there shall come water out of it. The phrase, 
 “There in Horeb," points out the place where the rock 
 was at the time, and if the Lord, when he spoke of the 
 rock, had used the demonstrative form, and said “That 
 rock," then we should know that he was designating 
 which one, or a certain one not yet selected, but the 
 
239 
 
 Jacob s Pillow-Pillar Stone 
 
 fact that he said “The rock” is proof to us that he was 
 speaking of a rock with which they were already 
 familiar. May it not have been the Bethel pillar rock, 
 “the shepherd, the stone of Israel,” which had been 
 committed to the keeping of the house of Joseph ? 
 
 This possibility is more clearly manifest in the ac¬ 
 count of the other circumstances when there was no 
 water, which occurred at Kadish, a city in the border of 
 Edom, the country which belonged to the descendants 
 of Esau. At this place the people of Israel were very 
 bitter against Moses and Aaron, and said unto them, 
 Why have ye brought up the congregation of . the 
 Lord into this wilderness, that we and our cattle should 
 die there ? And wherefore have ye made us to come 
 up out of Egypt, to bring us into this evil place ? It 
 is no place of seed, or of figs, or of vines, or of pome- 
 granites ; neither is there any water to drink. And 
 Moses and Aaron went from the presence of the assem¬ 
 bly unto the door of the tabernacle of the congregation, 
 
 and they fell upon their faces, and the glory of the 
 Lord appeared unto them. 
 
 •‘And the Lord spake unto Moses, saying: Take the 
 rod, and gather the assembly together, and speak ye 
 unto the rock before their eyes; and it shall give forth 
 his water, and thou shalt bring forth to them water out 
 of the rock; so thou shalt give the congregation and 
 their beasts drink. And Moses took the rod from be¬ 
 fore the Lord, as he commanded him. And Moses and 
 Aaron gathered the congregation together before the 
 rock, and he said unto them: Hear now, ye rebels; 
 must we fetch water out, of this rock? And Moses 
 lifted up his hand, and with his rod he smote the rock 
 
240 Judah’s Sceptre and Joseph s Birthright 
 
 twice: and the water came out abundantly, and the 
 congregation drank, and their beasts also.” (Num. 
 
 20:5-11.) , , 
 
 We have quoted this account in full, from the be¬ 
 ginning of the complaint by the people until the water 
 was given, that our readers may see that, although 
 the phrase “the rock” is used four times, there is not 
 the slightest indication that there was any selection, or 
 indication of preference for any certain rock in the 
 vicinity of Kadish, or that one was not already chosen, 
 and in their midst. It was to show also that at the very 
 first mention of water for the people from “this rock, 
 all that was necessary, as a preparatory measure, was 
 for the Lord to say to Moses, “Speak to the rock , 
 and also that when the people were commanded to 
 “gather before “the rock,” they understood so well 
 which rock it was that, in all that vast company of two 
 and a half millions, no explanations were necessary. 
 Hence, it must have been among them before this, and 
 well known. Let us also bear in mind that this name, 
 “The Rock,” was used in the same relation at Re- 
 phidim, and yet the children of Israel had removed, 
 journeyed and pitched their tents twenty-one* times 
 after leaving Rephidim, and here at Kadish there is 
 with them that which is still familiarly known as 
 
 “The Rock.” 
 
 We all know that stones are rocks, and that rocks are 
 stones, so that a rock or stone is only one rock or 
 stone, and the appellation “The Rock,” and ‘The 
 Stone,” must refer to some special or particular stone 
 or rock. As we have seen, Israel must have been in 
 
 *See Numbers, 33d chapter. 
 
Jacob s Pillow-Pillar Stone 241 
 
 possession of just such a special rock, i. e., the Bethel 
 stone, and that Jacob set it up and called it a “Pillar.” 
 Later, in the days of Athaliah, after she tried to de¬ 
 stroy all the males of “the seed royal,” but did not suc¬ 
 ceed, for the reason that an infant son of Ahaziah, 
 whom Athaliah succeeded to the throne, was stolen 
 from those whom she had ordered slain and hidden. 
 The stealing and hiding of this infant was so cleverly 
 done that it was not missed by the court slayer. This 
 infant, whose name was Joash was kept hidden from 
 the wicked queen for six years. During this time she 
 reigned, not knowing that there was a male heir to 
 the throne who could dethrone her. But in the seventh 
 year the secret was revealed to the “rulers over hun¬ 
 dreds, and to “the captains of the guards,” and quiet 
 arrangements made to proclaim the seven-year-old 
 prince as their king. The plans were successful, and 
 Athaliah knew nothing of it until she heard the people 
 in the temple shouting “God save the king!” 
 
 Thus it is recorded: “And when Athaliah heard the 
 noise of the guard and of the people, she came to the 
 people into the temple of the Lord. And when she 
 looked, behold! the king stood by a pillar, as the man¬ 
 ner was.” (2 Kings n : 13-14.) Concerning this pillar, 
 Dr., Adam Clark’s translation reads, “Stood on a pil¬ 
 lar,^ which he explains is “The place or throne on 
 which they were accustomed to put their kings when 
 
 . , tli e revised version it 
 
 IS rendered, “Standing by the pillar, as was their cus¬ 
 tom,” the article denoting that particular pillar by, or 
 upon, which it was the custom of Israel to crown their 
 
242 Judah’s Sceptre and Joseph’s Birthright 
 
 Again, when the good king Josiah made a covenant 
 before the Lord^ in the presence of all the people, that 
 he would destroy idolatry out of the land, it is writ¬ 
 ten, “And the king stood by a (or the) pillar and 
 made a covenant before the Lord.” (2 Kings 23: 3.) 
 There is, in the Second Chronicles, a recapitulation of 
 this circumstance concerning Josiah, which gives the 
 following, “And the king stood in his place.” His 
 place, we are told, was by the pillar, which might prop¬ 
 erly be translated pillar-stone , upon which all the 
 kings of Israel were crowned, made covenants, took 
 oaths, or made vows, as did Jacob when he first set it 
 up for a pillar and made it God’s house. 
 
 This stone is not only called “The Pillar,” “The 
 Rock,” “Bethel,” and “The Stone of Israel,” but, won¬ 
 derful to tell, it is also called “The Shepherd.” And 
 since it is really the stone of Israel we should expect 
 it to be with them to whom it belonged, but since it is 
 also the Shepherd of Israel , its very name and charac¬ 
 ter,—for with God names are always characteristic— 
 demand that it should be with Israel in all their wan¬ 
 derings. Hence, this Shepherd —though it is only a 
 stone—as any other shepherd would do, must go with 
 His flock. 
 
 We have said that this stone of Israel, was a type, 
 or symbol. For proof, let us go back to the place 
 called Bethel. There we shall find that Jacob, after 
 setting up “The Rock” for a pillar, also anointed it with 
 oil, which in sacred symbols is typical of the Holy 
 Ghost. And, according to sacred history, this Bethel 
 stone is the only single, individual stone that has ever 
 been anointed; hence, among stones it is pre-eminently 
 
Jacob’s Pillow-Pillar Stone 243 
 
 the Anointed One.” When Christ, the great proto¬ 
 type, came, and was anointed with the Holy Ghost, 
 
 he was pre-eminently, among men, “the Anointed 
 One 
 
 Also, concerning “The rock” which accompanied 
 Israel, the Lord could say to Israel’s leader, “Speak 
 to The .Rock.” But, on the other hand, Israel also 
 could say, concerning that divine presence which went 
 
 with them, “Let us sing unto The Rock of our salva¬ 
 tion.” 
 
 Again, this stone is called “The Shepherd of Israel.” 
 But there is also a divine one unto whom Israel 
 prayed, saying, “Give ear, O Shepherd of Israel.” 
 Later, when this same Shepherd was manifest in the 
 flesh, he said, I am the Good Shepherd,” and his 
 apostles spoke of him as “The Great Shepherd” and 
 “The Chief Shepherd.” Hence, the oft-repeated meta¬ 
 phor of “sheep” and “flock,” in both the Old and the 
 New Testaments. 
 
 Further, Israel had a pillar-rock, which went with 
 them as their shepherd in all their journeyings in the 
 wilderness; but it is also written that “The Lord went 
 before them by day in a pillar of a cloud, to lead them 
 in the way; and by night in a pillar of fire, to give 
 them light!” 
 
 Still further, that the Scriptures might be fulfilled, 
 Israel’s divine Shepherd-rock was smitten, for it is 
 written, “Smite the Shepherd.” So, too, Israel’s lit¬ 
 eral Shepherd-rock was smitten. The Lord knew that 
 he must be smitten for the sins of the people, and, that 
 the type and prototype might agree, he gave command, 
 “Smite the rock.” Oh, the pain of it all!—especially 
 
244 Judah’s Sceptre and Joseph’s Birthright 
 
 to him; but he shall yet see the desire of his heart, 
 i. e., his emotional nature, his soul, and be satisfied. 
 
 It is also said of Israel that they “Did all drink the 
 same spiritual drink, for they drank of that Spiritual 
 Rock that followed them, and that Rock was Christ.” 
 It is also true that they did all drink from the same 
 refreshing stream which flowed from that literal Rock 
 which also went with them, for it was their Shepherd- 
 rock. No doubt Israel was supplied with water from 
 this rock in the wilderness, as well as at Rephidim 
 and Kadish, for the country between these two places 
 is much more desert than these cities. At Kadish 
 Moses sent messengers to the king of Edom, asking 
 permission for the Lord’s host to pass through his 
 country, and told them to say, “Thus saith thy brother 
 Israel, Let us pass, I pray thee, through thy country: 
 we will not pass through the fields, or through the 
 vineyards, neither will we drink of the water of the 
 wells; we will go by the king’s highway; we will not 
 turn to the right hand nor to the left, until we have 
 passed thy borders. * * * If I and my cattle 
 drink of thy water, then I will pay for it: I will only, 
 without doing anything else, go through on my feet.” 
 
 Just imagine a company of two and one-half million 
 traveling on foot through a country which is several 
 hundred miles in length, giving assurance to its ruler 
 that they would keep to the highway, and not turn to 
 the right and left, for any reason, nor drink water out 
 of the wells (i. e., pits, fountains, springs, or wells; 
 literally their water supply) of that country. Israel 
 could afford to make this proposition, for both their 
 Shepherd-rocks were with them, i. e., the literal and 
 
245 
 
 Jacob’s Pillow-Pillar Stone 
 
 the spiritual rock, and they knew that he, who had 
 hitherto furnished them wdth food and water, would 
 still continue to supply them until the end of the 
 journey. Otherwise Moses would never have made 
 such a promise. 
 
 True, there was a conditional promise made, in v/hich 
 there is a promise to pay for any of the water of Edom 
 which might be used. But this, as you see, was made 
 chiefly, if not altogether, on account of the cattle, 
 which they might not be able to control and keep to 
 the dusty highways, while passing by the cool and 
 tempting pools and springs of water. This might 
 prove to be a difficult task for the drovers, especially 
 in the heat of the day; hence this proviso. They were 
 not supposed to get water from the rock until they had 
 completed their day’s journey and pitched their tents. 
 
 Thus we have seen that among the Israelites there 
 were two rocks, two houses, two kingdoms, two na¬ 
 tions, or a Sceptre and a Birthright company. Of 
 these two great divisions, Judah and Joseph are the 
 representatives.- By divine appointment one of these 
 rocks was given to the Birthright family, and the other 
 to the Sceptre family. The Bethel-Pillar-Shepherd- 
 Stone of Israel was given to Joseph, but to Judah was 
 given the Spiritual Rock, for it is written that “Our 
 Lord sprang out of Judah.” Both of these rocks, 
 each in a different way, have been rejected, but 
 
 EACH OF THEM SHALL YET BECOME THE HEAD OF THE 
 CORNER. 
 
CHAPTER III. 
 
 THE OTHER OVERTURNS. 
 
 In connection with the prophecies concerning the 
 removal of the crown o* David from the head of Zede- 
 kiah to the head of a prince who belonged to the hith¬ 
 erto non-ruling branch of the royal family of Israel’s 
 race, the Lord said, “I will overturn, overturn, over¬ 
 turn it; and it shall be no more (moved or overturned) 
 until he comes whose right it is; and I will give it to 
 him.” These words teach that, after the removal of 
 David’s crown from the head of the then ruling prince, 
 there were to be three overturns—no more, no less— 
 and that after the third overturn the crown must rest, 
 or stay in the place where it is left by the third over¬ 
 turn, until that person comes to whom it belongs by 
 right. Then at least one more overturn will be nec¬ 
 essary, for that seat of power must yet go back to the 
 city of David. 
 
 The first of these overturns we have already traced 
 from Palestine to the islands of the north-west, which 
 are in the “great waters.” We now propose to show 
 that the other two of these predicted overturns took 
 place in those self-same islands, or, in other words, that 
 these three overturns landed the sceptre and throne al¬ 
 ternately in Ireland, Scotland and England; and that, 
 even after the third overturn, the kingdom is still, as 
 the word of God declares, “in the isles afar off,” and 
 “in the sea.” 
 
 246 
 
The Other Overturns 
 
 247 
 
 It will be impossible to follow the history of the 
 overturns of this kingdom, unless we again take up 
 the thread of history as it concerns the pillar stone, 
 upon which the kings of Israel were crowned; for, 
 strange as it may seem to some people, both ancient 
 and modern history come honestly to the rescue of 
 
 prophecy, and follow that stone through each of these 
 overturns. 
 
 We have already seen, according to Josephus, that, 
 prior to the return of the Jews from Babylon, Ezra 
 (Esdras) received a letter from Xerxes, which was so 
 full of offered favors, love, and fraternal greetings, 
 that he sent a copy of it to the ten tribes in Media- 
 Persia, and asked them to return with the Jews to Jeru¬ 
 salem. But the ten tribes refused this offer, and Jo¬ 
 sephus tells us that the entire body of Israel remained 
 in that country. On the other hand, Ezra (Esdras), 
 who was in a position to know more about them, says 
 that they decided not to return, and also that they took 
 counsel among themselves, and resolved that they would 
 go further away into an unknown country. In ac¬ 
 complishing this, Esdras says, “They entered into 
 Euphrates by the narrow passages of the river. For 
 the Most High then shewed signs for them, and held 
 still the waters till they were passed over. For through 
 that country there was a great way to go, namely, of a 
 year and a half.” This is in harmony with the fol¬ 
 lowing : “The breaker is come up before them; they 
 have broken up, and have passed through the gate and 
 are gone out of it, and their king shall pass before 
 them; and the Lord on the head of them.” (Micah 
 2:13.) 
 
2 4 § Judah’s Sceptre and Joseph’s Birthright 
 
 The clause, “They have passed through the gate,” 
 and the one by Ezra, “They have entered into the nar¬ 
 row passages,” are parallel, and refer to the same cir¬ 
 cumstance and place. This gate , or narrow passage, 
 which is up among the headwaters of the Euphrates, 
 is now called the Caucasian Pass, or the Pass of Da- 
 riel. As Israel goes out through this pass, Micah 
 says that the Lord is on the head of them, but it is left 
 for Ezra to say that the Lord gave Israel evidence of 
 his presence, because he gave them signs and held still 
 the floods, as he did at Jordan, until they passed over. 
 
 But while the Lord is with Israel, it is said of their 
 king that he shall pass before, or precede them to that 
 unknown country to which they are going. It is for 
 this reason that Hosea says, “The children of Israel 
 shall abide many days without a king, and without a 
 sacrifice, and without an image,” or, as the marginal 
 reading gives it, “without a standing pillar” Young, 
 in his Exhaustive Concordance, gives among other defi¬ 
 nitions of the original Hebrew word, both that of 
 memorial stone and pillar . Other scholarly men who 
 have investigated this text, in connection with its con¬ 
 text, even give us pillar-rock and pillar-stone as the 
 correct rendering. 
 
 All this, supplemented by the fact that the word of 
 God associates the absent king with the absent pillar- 
 stone, justifies our conclusion, that the pillar in ques¬ 
 tion is the Bethel pillar stone which was used as a 
 coronation stone, consequently it was left with the 
 royal family which ruled over the Jews until the over¬ 
 throw of Zedekiah. 
 
The Other Overturns 
 
 249 
 
 We must also remember that Jeremiah and his little 
 remnant were taken, against their will, and against the 
 direct command of God, to Egypt, and that while there 
 I they dwelt in Taphanhes. Morton W. Spencer says, 
 “It is an undeniable historical fact that about 580 
 B. C. (i. e., the very time of the captivity of the Jews 
 in Babylon), that a princess from the East did arrive 
 in the north of Ireland. Her name was Tephi, a pet 
 name like “Violet,” denoting beauty, fragrance. Tea 
 Tephi was her full name, found in Hebrew. The Tea, 
 a little one, and Tephi answering to a surname. 
 Taph > the root word, is used in many scriptures (Gen. 
 34:29, and Deut. 1:39) (Vide Concordance). Her 
 names were interchangeably used as Tea, Taffe, Taffes, 
 Tephi, the Eastern Princess, the Daughter of Pharaoh, 
 and Tea Tephi; either of these serve to identify her as 
 The King s Daughter.” In Egypt she was offered 
 protection, and from her the city of Taphanhes or 
 Dahpnse was named, doubtless, and to this day we are 
 shown the site of “The Palace of the Jew’s Daughter,” 
 by the Arabs. The fact that she fled the country is 
 still preserved in her name, Tarah, meaning one ban¬ 
 ished or flight. 
 
 The name of Pharaoh is neither a given nor a sur¬ 
 name, but it is the Egyptian name for king or mon¬ 
 arch. The very fact that Irish historians called Tea 
 Tephi “The Daughter of Pharaoh” is proof that they 
 knew her as “The King’s Daughter.” Also this name, 
 “The King’s Daughter,” is the only one used in the 
 Bible account of the first overturn to designate that 
 daughter of Zedekiah who succeeded him to the inher¬ 
 itance of David’s throne, excepting, of course, that 
 
250 Judah’s Sceptre and Joseph’s Birthright 
 
 metaphorical name, ‘Tender twig,” of Ezekiel’s rid¬ 
 dle. Since the name Tea means “little one ” and 
 since a tender twig is also a little one, it certainly takes 
 no great stretch of faith to believe that these two 
 names belong to one and the same person. Especially 
 is this the case when we consider that in the Tea Tephi 
 of Irish history we have a king’s daughter, with a 
 Hebrew name, who not only came from the East, but 
 also from Egypt, and who is the daughter of a Jew. 
 
 But there are still other facts connected with the 
 arrival of this princess in Ireland, which, as we con¬ 
 sider them, will strengthen our faith more and more. 
 Tea Tephi was accompanied by an aged guardian, who 
 was called Ollam Folia, more Hebrew words which 
 mean revealer, or prophet. The prophet was accom¬ 
 panied by a man who was his scribe, whom the chron¬ 
 icles of Ireland called Brug, or Bruch. Baruch was 
 Jeremiah’s scribe while they were in Judea; he went 
 with the little remnant to Egypt, and escaped when 
 the rest did; for his life, like the lives of the rest of his 
 party, was to be preserved in all places whither he 
 should go. This little company disappeared from 
 Egypt, but surely they reappeared in Ireland, for, mar¬ 
 vel of marvels! they brought with them a pillar-stone, 
 which has ever since been used as the coronation stone 
 of the kingdom . 
 
 Later, Tea (sometimes spelled Teah) Tephi herself 
 was crowned upon this pillar-stone, and the name of 
 Erin's capital was changed from Cathair Crofin to 
 Tara, which is also another Hebrew word. But at this 
 
251 
 
 The Other Overturns 
 
 juncture history comes to our help, and with unques¬ 
 tioned authority declares that, from that time until the 
 present, every king and queen who has reigned in Ire¬ 
 land, Scotland or England has been crowmed upon that 
 self-same pillar or coronation stone. Queen Victoria 
 herself was twice crowned upon that stone, the first 
 
 time as Queen of England, and the second time as 
 Empress of India. 
 
 On the occasion of Queen Victoria’s coronation, 
 June 28th, 1837, an article appeared in the London 
 Sun, which gives a description of the coronation chair 
 and the coronation stone, as follows: “This chair, com¬ 
 monly called St. Edward s chair, is an ancient seat of 
 solid hardw ood, with back and sides of the same, vari¬ 
 ously painted, in which the kings of Scotland were in 
 former periods constantly crowned, but, having been 
 brought out of the kingdom by Edward I, in the year 
 1296, after he had totally overcome John Baliol, king 
 of Scots, it has ever since remained in the Abbey of 
 Westminster, and has been the chair in which the suc¬ 
 ceeding kings and queens of this realm have been 
 inaugurated. It is in height six feet and seven inches, 
 in breadth at the bottom thirty-eight inches, and in 
 depth twenty-four inches; from the seat to the bottom 
 is twenty-five inches; the breadth of the seat within the 
 sides is twenty-eight inches, and the depth eighteen 
 inches. At nine inches from the ground is a board, 
 supported at the four corners by as many lions. Be¬ 
 tween the seat and this board is enclosed a stone, com¬ 
 monly called Jacob’s, or the fatal Marble, Stone, which 
 
2 5 2 Judah's Sceptre and Joseph's Birthright 
 
 is an oblong of about twenty-two inches in length, thir¬ 
 teen inches broad and eleven inches deep; of a steel 
 color, mixed with some veins of red. History relates 
 that it is the stone whereon the patriarch Jacob laid his 
 head in the plains of Luz.” This, as you see, was 
 published more than sixty years ago, before it was 
 thought possible that the Anglo-Saxons were the de¬ 
 scendants of Joseph, the inheritor of the birthright 
 blessing which God gave to his fathers, Abraham, 
 Isaac and Jacob. 
 
 This article further says that “this stone was con¬ 
 veyed into Ireland by way of Spain about 700 years be¬ 
 fore Christ. From there it was taken into Scotland by 
 King Fergus, about 370 years later; and in the year 
 350 B. C, it was placed in the abbey of Scone, by 
 King Kenneth, who caused a prophetical verse to be 
 engraved upon it, of which the following is a transla¬ 
 tion : 
 
 “ 'Should fate not fail, where'er this stone is found, 
 
 The Scots shall monarch of that realm be crowned.' 
 
 “This antique regal chair, having (together with the 
 golden sceptre and crown of Scotland) been solemnly 
 offered by King Edward I. to St. Edward the Con¬ 
 fessor, in the year 1297 (from, whence it derives the 
 appellation of St. Edward's chair), has ever since been 
 kept in the chapel called by his name; with a tablet 
 affixed to it, whereon several Latin verses are written, 
 in old English characters. * * * The stone main¬ 
 
 tains its usual place under the seat of the chair." 
 
 Prior to the time that King Kenneth had his verse 
 engraved on that Coronation Stone, there was a 
 
The Other Overturns 253 
 
 prophetic verse which had attached itself to it, which 
 
 Sir Walter Scott has rendered, one word excepted, as 
 follows: 
 
 Unless the fates are faithless grown, 
 
 And prophet’s voice be vain, 
 
 Where’er is found this sacred stone 
 The Wanderers’ Race shall reign.” 
 
 Think of it! For more than seven hundred years this 
 stone has been in Westminster Abbey. Dean Stanley, 
 in his “Memorials of Westminster Abbey,” says: “The 
 chief object of attraction, to this day, to the innumer¬ 
 able visitors to the Abbey, is probably that ancient 
 Irish monument of the empire known as the Coronation 
 Stone.” He calls it a “Precious Relic,” and says that 
 King Edward I. said that “It is the one primeval mon¬ 
 ument which binds together the whole empire.” The 
 Dean further adds: “The iron rings, the battered sur¬ 
 face, the crack, which has all but rent its solid mass 
 asunder, bear witness to its long migrations. It is 
 thus embedded in the heart of the English monarchy, 
 
 an element of poetic, patriarchal, heathen times, 
 which like Araunah’s threshing floor in the midst of 
 the temple of Solomon carries back our thoughts to 
 races and customs now almost extinct, a link which 
 unites the throne of England with the traditions of 
 Tara and Iona, and connects the charm of our complex 
 civilization with the favors of Mother Earth, the stocks 
 and stones of savage nature. Faithful or foolish, the 
 sentiment of the nation has, through three hundred gen¬ 
 erations of living men, made it felt that Jacob’s Pillar 
 Stone was a thing worth dying for in battle. By the 
 
2 54 Judah's Sceptre and Joseph's Birthright 
 
 treaty of Northampton in 1328, the emeralds, pearls, 
 and rubies were carried off without a murmur. But 
 the Ragged Old Stone—Oh no!—the Londoners would 
 have died for that! The stone of Scone, on which it 
 was the custom for the kings of Scotland to be set at 
 their coronation, the Londoners would on no account 
 suffer to be sent away." 
 
 Dr. Poole says: “This stone is a dull, reddish or 
 purplish sandstone, with a few small embedded peb¬ 
 bles ; one of these is quartz and two others of a dark 
 material. The rock is calcareous and is of that kind 
 which masons call freestone. Chisel marks are visible 
 on one or more of its sides." There is no rock of this 
 kind in England, Ireland or Scotland. But the Rev. 
 Canon Tristram says that there is a stratum of sand¬ 
 stone near the Dead Sea just like this stone, which by 
 the English people is called Jacob's Pillow Stone. 
 
 This stone is called by the Irish and by the Scotch 
 “Lia Fail" and “The Stone of Destiny." In Irish Lia 
 is stone and Fail is fate, hence, the stone of fate, or the 
 stone of destiny. But it is that only because it is 
 Jacob's Pillow-Pillar Stone. This is the reason that 
 Tea Tephi was called “The Daughter of God's House." 
 (Log, or Lug, Celtic for God, and Aidh, a house; 
 hence the word Lughaidh.) Amergin, chief bard to 
 King Dermod, monarch of Ireland in the sixth cen¬ 
 tury, in the “Notes of the Annals of the Four Mas¬ 
 ters," refers to Tea Tephi as follows: 
 
 “A rampart was raised around her house, 
 
 For Teah, the daughter of Lughaidh, 
 
 She was buried outside in her mound, 
 
 And from her it was named Tea-mur." 
 
The Other Overturns 255 
 
 The parentage here assigned to Tea Tephi could 
 have been for no other reason than that she was the 
 daughter of God s house,” to the people to whom she 
 brought God s house,” the Stone, which was their 
 Shepherd-stone, i. e., Bethel. Morton W. Spencer 
 says that Lia (sometimes spelled Leag) is an Irish 
 word and means “a stone,” but that Phail is Hebrew, 
 and is itself a Scripture word, and is of the deepest 
 import, for it means wonderful, and is so translated in 
 Isa. 9:6. This we have verified, and it clinches our 
 thought that the Bethel stone, or Lia Fail, the Stone 
 Wonderful, is indeed a symbol of that Divine Rock, 
 that Wonderful One, the Rock of Our Salvation. 
 
 The fact that there are iron rings in the stone which 
 is in the Coronation Chair, and that they are worn, is 
 remarkable. The question arises, How and when were 
 they worn ? It could not have been in the royal halls 
 of Tara, nor in the abbey of Scone, nor since it came 
 to Westminster, nor in the temple of Jerusalem; but 
 surely it could have been when, for forty years, Israel 
 journeyed through the wilderness, and had both literal 
 and spiritual drink from their Shepherd rocks that fol¬ 
 lowed them. 
 
 . The modern classic Hebrew uses little dots like pe¬ 
 riods to represent the vowel sounds. These dots are 
 placed in various positions about the alphabetical char¬ 
 acters which represent the consonant sounds. But it 
 is a well known fact that in ancient Hebrew writings, 
 both secular and sacred, there are no characters, not 
 even the little dots, to represent the vowel sounds. 
 Hence, the vowels are absolutely unwritten, and the 
 consonants of a word are so arranged that the speaker 
 
256 Judah’s Sceptre and Joseph’s Birthright 
 
 is compelled to give the vowel sound while pronouncing 
 the consonants. Take, for instance, the word Bethel. 
 There, in the original, we have only that which is 
 equivalent to the English B-th- 1 . At Bethel, as we 
 have already shown, when Jacob set up the Bethel 
 stone, he used it for an altar, at which he worshipped, 
 and upon which he made his vow. Prof. Totten, of 
 New Haven, says: “The altars of ancient Ireland were 
 called Botal or Bothal, meaning the house of God.” 
 That is, it is the Hebrew word B-th- 1 , and has the same 
 meaning. 
 
 Thus the Bethel stone again proves itself to be a per¬ 
 fect type of Christ, for although Christ is many other 
 things, he is also the Christian’s altar. Proof: Jesus 
 said to the Pharisees: “Whether is greater, the gift or 
 the altar that sanctifieth the gift?” In this we see that 
 the altar is that which sanctifies. Elsewhere we are told 
 that “Jesus Christ, of God, is made unto us sanctifica¬ 
 tion.” Since it is the altar which does the sanctifying, 
 then he who sanctifies is the altar. Thus, it is written, 
 “We have an altar, whereof they have no right to eat 
 which serve the tabernacle. * * * Wherefore Jesus 
 also, that he might sanctify the people (i.e., do that 
 which the altar does) with his own blood, suffered 
 without the gate.” 
 
 Yes, the Altar-Shepherd was smitten, and concern¬ 
 ing that other rock, Dean Stanley speaks of the crack, 
 which, he says, “has all but rent its solid mass asun¬ 
 der.” Could it be possible that rent was made when 
 and because Moses smote the rock when he was told to 
 speak to it ? But, be this as it may, history has made it 
 impossible to escape the fact that, like a true Shepherd, 
 
The Other Overturns 257 
 
 this stone has followed the fortunes and misfortunes of 
 its people for two thousand five hundred years. 
 
 Joshua, at one time, took a stone, set it up, and said 
 unto all Israel. “Behold, this stone shall be a witness 
 unto us; for it hath heard all the words of the Lord 
 which he spake unto us: it shall be therefore a witness 
 unto you lest ye deny your God.” Thus we see that a 
 stone may be a witness; and the historians of Great 
 Britain, either wittingly or unwittingly, have made 
 Lia Fail (sometimes spelled Leag Phail) a witness to 
 an unbroken line of sovereigns, for it has been the 
 throne upon which their rulers have been consecutively 
 crowned, ever since it was landed in Ireland. 
 
 Further, there have been just three overturns of this 
 kingdom. The first, as we have shown, was from 
 Palestine to Tara, in the plantation of Ulster, through 
 Tea Tephi, Jeremiah’s ward, the “King’s Daughter.” 
 The second overturn was from Ireland to Scotland, 
 through Fergus, who sent for Lia Fail, the Stone of 
 Destiny, and had it brought from Tara to Iona, where 
 he was crowned. The third overturn was from Scot¬ 
 land to England. At this time the throne was brought 
 from Scotland and placed in Westminster Abbey, 
 
 where it rests under the protection of the greatest 
 monarchy on earth. 
 
 Hence, if this Coronation Stone which is in West- 
 minster, which the English call Jacob’s Pillow, and 
 which their Scotch and Irish ancestors called “God’s 
 house, B-th- 1 , ’ “The Stone of Destiny,” and “Leag 
 Phail, The Stone Wonderful,”—we say, if this stone 
 is indeed what these names and what its history declare 
 it to be, then it is indeed the veritable throne of Israel, 
 
258 Judah's Sceptre and Joseph's Birthright 
 
 upon which the sons of David were formally crowned 
 in the Temple of God at Jerusalem. Consequently, in 
 this also, God has kept faith with David, and preserved 
 his throne through all generations that are past. 
 
 This makes us feel like singing the Doxology, be¬ 
 cause it is just as it should be. When the Bethel stone 
 was in Bethel place, it was “God’s house," in God’s 
 house; when it was in the Temple, it was still God’s 
 house, in God’s house; when, as one of the jewels of 
 empire, it was taken by Teah, the “tender twig,’’ and 
 placed in the heights of Israel in the islands of the sea, 
 it was still God’s house, in God's house. The de¬ 
 scendants of Teah and Herremon are the custodians 
 of that rock today, and their subjects possess all the 
 distinguishing marks whereby prophecy declares the 
 lost house of God shall finally be recognized and found. 
 And in the midst of this great national or racial house 
 there is a house of God, a “spiritual house,” which is 
 by some called “Spiritual Israel," and which is, like lit¬ 
 eral Israel was, founded on a rock. 
 
CHAPTER IV. 
 
 DAN—THE SERPENT'S TRAIL. 
 
 The question naturally arises, “How did the prince, 
 the highest branch of the cedar of Lebanon, get to 
 the isles of the sea?” To get to the bottom of that 
 which is involved in the reply to this question we will 
 need to understand some of the characteristics, and 
 acquaint ourselves with some of the prophecies, which 
 pertain to the tribe of Dan. 
 
 The prophecies which dying Jacob gave concerning 
 what the posterity of each of his sons was to become 
 in the last days, is recorded in the forty-ninth chap¬ 
 ter of Genesis. In the seventeenth verse is a part of 
 the prophecy concerning the tribe of Dan, the first 
 clause of which, according to the King James’ transla¬ 
 tion, jeads as follows: “Dan shall be a serpent by the 
 way.” But a better translation is as follows: “Dan 
 shall be a serpent’s trail.” A few points in the history 
 
 of the children of Dan will show us how they became 
 a serpent’s trail. 
 
 In the division of the land by lot, a narrow strip 
 of seacoast country, west of Ephraim and Benjamin, 
 fell to Dan. But this country soon became too small 
 for the tribe, as we are told in the following: “The 
 coast of the children of Dan went out too little for 
 them, therefore the children of Dan went up to fight 
 against Leshem, and took it, and smote it with the edge 
 
 259 
 
260 Judah’s Sceptre and Joseph’s Birthright 
 
 of the sword, and possessed it, and dwelt therein, and 
 called Leshem, Dan, after the name of Dan, their 
 father.” (Joshua 19:47.) 
 
 Concerning the Danites, we have also the follow¬ 
 ing : “And there went from thence of the family of 
 the Danites, out of Zorah and out of Eshtaol, six 
 hundred men appointed with weapons of war. And 
 they went up, and pitched in Kirjath-jearim, in Judah; 
 wherefore they called that place Mahaneh-daw unto 
 this day.” (Judges 18:11-12.) 
 
 Again we are told concerning this same company of 
 six hundred that they came to Laish, “A people that 
 were at quiet and secure; and they smote them with 
 the edge of the sword, and burnt the city with fire.... 
 And they built a city and dwelt therein. And they 
 called the name of the city Dan, after the name of Dan, 
 their father, who was born unto Israel; howbeit the 
 name of the city was Laish at the first.” (Judges 
 18:29.) 
 
 A company of Danites went to Leshem, and it 
 became Dan. A company of Dan- ites went to Kirjath- 
 jearim, and it became Mahaneh-Dan. They went on 
 to Laish, and it ceased to exist, but they left their 
 trail, i. e., Dan, the name of their father, and thus their 
 trail can be traced, not only from Dan to Beer-Sheba, 
 but to the islands of the sea both by land and by 
 water, for Dan had an inland country and a coast 
 country. The inland company of Danites went west 
 with the Overland Column, and the coast company 
 went by water, for “Dan abode in his ships.” 
 
 Thus we have the prophecy concerning the ships of 
 Tarshish, i. e., the ends of the world: “Be still 
 
261 
 
 Dan—The Serpent’s Trail 
 
 (margin: silent) ye inhabitants of ihe isles; thou 
 whom the merchants of Zidon, that pass over the sea, 
 have replenished.” (Isa. 23:2.) Also, in the sixth 
 verse, is the following: “Pass ye over to Tarshish; 
 howl, ye inhabitants of the isle. Is this your joyous 
 city (Tyre) whose antiquity is of ancient days? Her 
 own feet (means of travel) shall carry her afar off to 
 sojourn.” 
 
 In these scriptures we are informed that the isles 
 of the sea were replenished by the ships whose seaports 
 were Tyre and Zidon, which were ports of Palestine. 
 Also the people by whom the islands were replenished, 
 or peopled, are commanded to keep silent; just as 
 this same prophet, in another place, commands Israel 
 in the island to keep silent until they should renew 
 their strength. 
 
 When Shalmanesar descended upon Israel, he did 
 not disturb those portions of the tribes of Dan and 
 Simeon, which were dwelling on the southwest coast 
 of Palestine, for the kingdom of Judah was then at 
 peace with Assyria and lay between them and Samaria. 
 However, both Dan and Simeon had large colonies in 
 the interior, Dan in the north (Judges 18) and Simeon 
 in the east, at Mount Sier, the region formerly occu¬ 
 pied by the Amelekites (1 Chron. 4:42-43). These 
 portions of Dan and Simeon went with the rest of 
 Samaria-Israel into Assyria, and with them passed out 
 through the Caucasian Pass. The territory into and 
 through which the ten tribes made their escape was 
 just north of the Caucasus, which in ancient geog¬ 
 raphy, as may be seen by consulting ancient maps, 
 was known as the territory of the Sarmatians, while 
 
262 Judah's Sceptre and Joseph's Birthright 
 
 the pass, or gate, was sometimes called “The Sarma- 
 tian Gate.” Not a few have shown, and upon good 
 grounds, that the name of Sarmatia was derived from 
 Samaria, the earlier home of these wandering people, 
 whose general name among themselves was Scoloti, 
 but whom the Greeks called Scythians, or Nomades. 
 From that word Scoloti we have the more modern 
 name Scoti, and the still more modern Scots , which, 
 of course, mean the same as the Greek, Scythia and 
 Nomades, i. e., wanderers. 
 
 But this is only one of the many names by which 
 these wanderers, or Scots, may be traced, for in their 
 western march across the European continent, which 
 was necessarily slow, Ephraim did obey the prophetic 
 injunction, <( Set thee up waymarks” (Jer. 31:21.) 
 And just here we must keep in mind the fact that in 
 the ancient Hebrew there are no written vowels, and 
 that in the word Dan there are only two letters used 
 which are equivalent to the English D and N. Hence 
 it makes no difference if the word is Dan, Don, Dun, 
 Din or Den, it is equal to the Hebrew D-n, in which 
 the speaker sounds the vowel according to character¬ 
 istics of his own dialect. 
 
 On the west side of the Black Sea, there is, accord¬ 
 ing to ancient geography, a region which was called 
 “Moesia,” signifying the land of the Moses-ites, and 
 the people of which were called Moesi, or Mosesites. 
 These people had such great reverence for a person 
 whom they called Zal-moxis, whom Herodotus, the 
 father of history, supposed to be their God, and con¬ 
 cerning whom he concludes his account as follows: 
 “Zalmoxis must have lived many years before 
 
Dan—The Serpent's Trail 263 
 
 Pythagoras; whether therefore he was a man or a 
 deity of the Getae, enough has been said of him." T. 
 R. Howlett says, “Zalmoxis, whom Herodotus sup¬ 
 posed them to worship as a god, is without doubt 
 Moses; Zal signifying “chief,” or “leader,” while 
 Moxis and Moses are but the Greek for the Hebrew 
 Mosie, which is also rendered Moses in our tongue.” 
 
 Moesia was bounded on the south by Mace-Dan-ia 
 and the Dar-DAN-ells, and on the north by the river 
 DAN-ube. In the territory of Sarmatia, which in some 
 maps is Scythia, in others Gomer, there are the rivers 
 D-n-iper, D-n-ister, and the Don. The fact that the 
 Dnieper and the Dniester are written without a vowel 
 between the D and the N is quite as significant as the 
 fact that the Don has one. 
 
 Professor Totten says: “There is no grander theme 
 upon the scrolls of history than the story of this strug¬ 
 gle of the Anglo-Saxons westward. The very streams 
 of Europe mark their resting-places, and in the root of 
 nearly all their ancient names (Dan, or Don) recall 
 the sacred stream, Jor -dan —river of rest—from whose 
 banks, so far away, as exiles, they set out. It was 
 either the little colony of Dan, obeying its tribal pro¬ 
 clivity for naming everything it captured (Jud. 18:1- 
 12-29) after their father, or else the mere survival of 
 a word and custom; but, none the less, it serves to 
 trace these wanderers like a trail. Hence the Dan- ube, 
 the Dan-ieper, the Dan- iester, the Dan- au, the Dan- inn, 
 the Dan-aster, the Dan- dari, the Dan-ez, the Daci and 
 Davi, the Dan, the Don, the U -Don, the Eri-don, and 
 the thousand other dans and dons of ancient and early 
 geography, down to the Danes in Dan-en^rke, or 
 
264 Judah's Sceptre and Joseph’s Birthright 
 
 '‘Dan’s last resting place.” To this we would add, 
 that, during all these years of blindness concerning 
 the birthright tribes, the people of Den-mark have been 
 called DAN-es, and that the people in contiguous coun¬ 
 tries, while having different local names, have been 
 called by the same generic name, i. e., 
 
 Scan-DiN-navians. 
 
 Also that Denmark, the modern form of Danemerke, 
 means "Dan’s mark”: that too, to the people of the 
 lost birthright. The very people who have hunted 
 most for the way-marks which God told them to set 
 up. 
 
 All that Scandinavian country, and much more, 
 once belonged to Denmark, which is now reduced to 
 a comparatively small region. Yet we believe that 
 little kingdom will stand until the end of this age. 
 When dying Jacob called his sons together about him 
 that he might tell them what their posterity should 
 become in the last days, he began his prophecy con¬ 
 cerning Dan as follows: "Dan shall judge his people 
 as one of the tribes of Israel.” Then, immediately 
 following, is the expression, "Dan shall be a serpent 
 by the way.” (Isaac Leeser’s translation.) 
 
 In this prophecy Jacob does not say, as many seem 
 to think, that Dan in the last days shall become the 
 ruler of the other tribes of Israel; for the Eternal One 
 has said, "Judah is my law giver.” But what Jacob 
 does say is, that Dan as one of the tribes of Israel 
 shall render a verdict, or judge his people Israel. 
 How? Because he shall, like a serpent, leave his 
 mark or trail, that Israel may find it in the last days, 
 and that they may say, "There is one of the lost tribes 
 
Dan—The Serpent’s Trail 265 
 
 of Israel.” When this verdict has been rendered, then 
 Dan will have judged his people Israel. It may be 
 that the word Israel, as used in the prophecy above, is 
 used in its broadest sense, and includes both the house 
 of Israel and the house of Judah. We are inclined to 
 this opinion, for reasons which follow: 
 
 When Dan was born, Rachel said : “God hath judged 
 me, and hath also heard my voice, and hath given me 
 a son; therefore she called his name Dan.” The word 
 in Hebrew means “Judge” and Daniel means “The 
 judge of God.” Thus Dan “judge,” and El “God,” 
 hence Daniel, the judge of God. Thus Jacob in his last 
 day’s prophecy concerning the tribe of Dan plays on 
 their tribal name, and says the judge shall judge, or, in 
 other words, that Dan shall Dan. What? Dan shall 
 Dan ! Yes; and he certainly has Dan-e d, and Dan-t d, 
 and Dan-e d, and kept on Dan-ing until he has given 
 abundant evidence to his people that he is one of the 
 
 tribes of Israel, for they now see the mark of his trail, 
 i. e., Dan. 
 
 It is now more than two hundred and fifty years since 
 a Danish peasant, who, with his daughter, was follow¬ 
 ing their plow in their native country, when the daugh¬ 
 ter s plow turned up a bright and glittering something, 
 which upon examination proved to be a golden trumpet. 
 It was taken to the authorities, and, beyond all doubt, 
 identified as one of the Seven Golden Trumpets used 
 in the altar service of the temple at Jerusalem 1 This 
 trumpet, which is now in the National Museum at 
 Copenhagen, is ornamented with a lily and pomegranate 
 
 the lily being the national flower of Egypt, and the 
 pomegranate that of Palestine—thus showing the half 
 
266 Judah’s Sceptre and Joseph’s Birthright 
 
 Egyptian and half Israelitish origin of the birthright 
 nation of which the tribe of Dan was a part. 
 
 Just before Moses died, he, like Jacob, gave prophe¬ 
 cies concerning each tribe in Israel, and of Dan he said: 
 “Dan is a lion’s whelp; he shall leap from Basham” 
 Bashan was on Palestinean territory, hence Dan is to 
 leap from that country, but it is left for history to tell 
 where that leap landed him. And it is a well-authenti¬ 
 cated fact that, after the coast colonies of Dan and 
 Simeon knew that their king and their brethren were 
 defeated, then they embarked in their ships and fled 
 to the islands of the sea which are to the northwest of 
 Europe. For the people who are known by all his¬ 
 torians to have been the first settlers of Ireland are 
 called “Tuatha de Danaans,” which literally means 
 “The tribe of Dan.” These Danaans of Ireland corre¬ 
 spond to the Danaoi of the Greeks, and Latin Danaus, 
 and the Hebrew Dan. 
 
 The Lord, by the mouth of the Psalmist, declares 
 that “He breaketh (or driveth) the ships of Tarshish 
 with an east wind.” As these Si-dan-ians from the 
 port of Si -don are driven, like Ephraim, west by an 
 east wind, they not only leave their trail along the 
 shores of the Mediterranean in Dens, Dins and Dons, 
 but on the Peninsula of Spain. Just before passing out 
 through the strait into the great waters they left a 
 mark that remains unto this day, i. e., Me-rfiw-a Si- 
 don- ia. 
 
 That Dan’s leap landed him in Ireland is evident, 
 for in that island we find to this day Dans- Lough, Daw- 
 Sower, Dan-Monism, Dnw-dalke, Dnn-drum, Dan-e- 
 gal Bay and Dan-egal City, with Dnn-glow and 
 
Dan—The Serpent’s Trail 267 
 
 Lon-cfew-derry just north of them. But there is also 
 Din-gie, Dun-garven and Duns- more, which means 
 
 Afore Dan s. And, really, there are so many more 
 that we have no space for them, except to mention Dan- 
 gan Castle, where the Duke of Wellington was bom, 
 and to say that Dunn in the Irish language means just 
 what Dan means in the Hebrew, i. e., a judge. 
 
 It is remarkable that there is not only a river Don 
 in Scotland, but also a river Doon, and that there is also 
 a river Don in England. Also that these countries are 
 as full of Dans, Dons and Duns as Ireland, for in them 
 are not only such names as Dundee, Dunkirk, Dunbar, 
 Dnnraven, and many others, but the name of Dan, the 
 son of Jacob, son of Isaac, son of Abraham, lies buried 
 in the name of their capital cities, i. e., E-rfw-burgh 
 and Lon -don. Surely Dan hath Dan-ed, or judged 
 
 among his people, and thus fulfilled the sure word of 
 prophecy. 
 
 We are told that, in the days of Solomon, “Every 
 three years came the ships of Tarshish.” Eight hun¬ 
 dred and sixty years before Christ we are told that 
 Jonah went to Joppa, a seaport within the borders of 
 Dan, and found a ship going to Tarshish, and that he 
 took passage in it to go to Tarshish from the presence 
 of the Lord. Just how long the ships of Palestinean 
 seaports had been replenishing, or colonizing, the isles, 
 even before the Assyrian captivity of the ten tribes, is 
 not known, but historians place the time as early as 900 
 B. C. This gives abundant time for some prince of the 
 Zarah branch of Judah’s family to have preceded Israel 
 to the isles, and to have had a large colony even before 
 the Birthright went to Assyria, an event which did not 
 
268 Judah’s Sceptre and Joseph’s Birthright 
 
 occur until 721 B. C. That one of those princes did 
 precede Israel to the isles of the sea is evident; first, 
 because God says he did, and, second, because it is 
 recorded in the Milesian records of Ireland that the 
 
 *«,«.« S.9U.*** 
 
 prince Herremon, to whom Tea Tephi was married, 
 was a prince of the “Tuatha de Daanans 
 
 Mark this! If that prince was a prince of the tribe 
 of Dan—and authentic history declares he was—then 
 
Dan—The Serpent’s Trail 269 
 
 he was a prince of the family of Judah, for there 
 can be no Prince of Dan other than a prince of the 
 royal family of his race, and that family has but one 
 fountain head, i. e., Judah, the fourth son of Jacob and 
 Leah, to whom pertains the sceptre blessing. 
 
 But this rule seems to have worked both ways, for 
 the family ensign of Judah is a lion, and since one of 
 his whelps (young lion) went to the northwest isles 
 with Dan, as a matter of course the ensign of his fam- 
 ily, the royal family, went with him. Thus it became 
 associated with the “Tuatha de Daanans,” the tribe of 
 Dan, and in time found its way into their national seal. 
 See the accompanying cut. 
 
 The figure on this seal is described as “A Lion’s 
 Whelp with a Serpent’s Tail." The largest of these 
 represent Denmark, and the other two Norway and 
 
 Sweden, which were at that time under the dominion 
 of Denmark. 
 
CHAPTER V. 
 
 ISRAEL IN THE ISLES. 
 
 We must keep in mind the fact that the Lord cast 
 Israel afar off to the isles of the sea, and then, through 
 the prophet Isaiah, commanded silence for a certain 
 period, or until the people should have renewed their 
 strength. This same prophet, in the first verse of the 
 forty-ninth chapter, again addresses the people who 
 dwell in the isles as follows: “Listen, O isles, unto 
 me. and hearken, ye people from afar”; and then makes 
 the declaration: “Thou art my servant, O Israel, in 
 whom I will be glorified. ,, 
 
 Israel, as we know, was cast out of her land for 
 idolatry, and Baal-ism was one of her chief idolatries. 
 Before she was cast out she seems to have acquired the 
 habit of attaching the name of the god Baal to places 
 and cities, for on the ancient maps of Palestine we find 
 Baal- meon, 5aa/-gad, Baal- ath, 5aa/-shalisha, Baal- 
 tamar, Baal- peor, Baal- hazor, Baal-ze phon, Mt. Baal - 
 ah, and others. 
 
 But surely these people carried that same proclivity 
 with them to the islands, for in Ireland this name of 
 the god Baal is found just as frequently, if not more 
 frequently, a circumstance which shows that this idol 
 was honored and worshipped by her eastern colonists. 
 The Rev. T. R. Howlett furnishes us with the follow¬ 
 ing- list of Baal-it-ish names found in Ireland: Baal-y- 
 Bai, 5aa/-y-gowan, 5aa/-y-Nahinsh, Baal- y-Castell, 
 
 271 
 
272 Judah’s Sceptre and Joseph’s Birthright 
 
 Baal- y-Moni, Baal- y-ner, Baal- y-Garai, Baal-y-mh, 
 Baal- y-Con-El, Baal- y-Hy, Paa/-y-Hull-Ish, Baal- Nah- 
 Brach, Paa/-Athi, Paa/-Dagon. 
 
 Regarding the evidence given by these names, How- 
 lett says: “These certainly are memorials of the Baal 
 worship once prevailing in Ireland. In them we have 
 not only the name of Baal, but its conjunction also 
 with other Hebrew names. How can this be accounted 
 for, except as they were so called by emigrants from 
 Phoenicia and Palestine? 
 
 One thing that particularly marks the Hebrew origin 
 of these names is their attachment to places but not to 
 persons . The Canaanites and Phoenicians, attached 
 the names of their gods, Baal, Bal, Bel to persons, as 
 Eth -Baal, Itho -bal, Asdru-frai and Han-i-Z?a/. These 
 were family names among the heathen nations sur¬ 
 rounding Israel. In like manner, we find among the 
 chosen people the names of their God associated with 
 and forming a part of family and personal names; as 
 “El” and “Jah,” in Isra-e/, Ishma-?/, Lemu -el, Samu -el, 
 Ezeki -el, El- isha £/-ijah. Baal never found favor 
 among the Hebrews as a personal name, though used 
 freely for localities. They gave it to their towns, but 
 not to their children. Its use in Ireland is proof of the 
 Israelitish origin of the earliest settlers—philological 
 evidence of racial unity.” 
 
 But this custom of thus using the name of Baal has 
 long since passed away from the descendents of those 
 who settled in “Innis Phail” —an Island Wonderful 
 —and her sister isles. These islands need no longer 
 keep silent, for their people have renewed their strength 
 and thus the isles are yielding up their secrets. Hence, 
 
Israel in the Isles 
 
 273 
 
 we should not be surprised that the name of Baal is no 
 longer in the mouth of their people. By the mouth of 
 the prophet Hosea, whom the Lord used to declare that 
 he would hedge up the way of Ephraim Israel, so that 
 she could not find her paths, he also says: “I will take 
 away the names of Baal-im (plural of Baal) out of her 
 mouth, and they shall no more be remembered by their 
 name.” (Hosea 2:17.) 
 
 But just prior to this saying the Lord has given a 
 prophecy, of which this is but a part, the sequence of 
 that which precedes it, and which reads as follows: 
 “Behold, I will allure her, and bring her into the wilder¬ 
 ness (the hitherto uninhabited country), and speak 
 comfortably to her heart (Margin). And I will give 
 her vineyards from thence (there), and the valley of 
 Achor (sorrow) for a door of hope; and she shall sing 
 as in the days of her youth, and as in the day when she 
 came out of the land of Egypt. And it shall be at that 
 day, saith the Lord, that thou shalt call me Ishi (my 
 husband) ; and shalt call me no more Baali. For I will 
 take away the names of Baalim out of her mouth.” 
 
 All idolatrous names were taken from the mouth of 
 Israel, not so much because they had reached that God- 
 appointed place where they were to be moved no more, 
 and where the children of wickedness were not to waste 
 them as at the first, but because they had passed out 
 from their former sorrow through the door of hope, 
 which was caused by the fact that their Lord had 
 spoken comforting words to their hearts, and because 
 she could look up in love to him and say, “Ishi—my 
 husband.” The reason for this heart-experienced hope 
 will become clearer as we proceed with the prophetic 
 
274 Judah's Sceptre and Joseph's Birthright 
 
 history of this people, whose centralization of racial life 
 and power is in those islands which are northwest of 
 
 Palestine. 
 
 But in this same forty-ninth chapter of Isaiah, after 
 letting us know that Israel is located in the isles, the 
 prophet foretells some events in the future history of 
 that island nation. Among these predicted events we 
 find the following: “Thus saith the Lord, the Holy 
 One: In the time of favour (grace) have I heard 
 thee, and in the day of salvation (the Christian era) 
 have I helped thee: and I will preserve thee, and I will 
 appoint thee, as a people of the covenant , to establish 
 the earth, to cause (thee) to inherit the desolate her¬ 
 itages." 
 
 In this quotation we have, for the sake of clearness, 
 followed in part both the King James and the Isaac 
 Leeser translations. The italicized phrase is from 
 Leeser, and is remarkable for its clearness, especially 
 in its use of the article a before people, because Eph- 
 raim-Israel, although not all the people, is distinctly a 
 people , of the covenant; and as a people of the covenant 
 she is appointed to establish, people, or cause to be 
 inhabited, the desolate, uninhabited places of the earth. 
 These desolate localities are given to Israel as an in¬ 
 heritance, and she has needed them in fulfilling the des¬ 
 tiny of the Birthright Kingdom of Israel—that of be¬ 
 coming many nations, or a company of nations. 
 
 But we must now notice the word covenant, since it 
 is used in the phrase as a people of the covenant . The 
 Hebrew word for covenant is Beriyth, which in Judges 
 8 :33 and 9 14 is used as a proper name, and, for that 
 reason, it is simply transferred into the English text 
 
Israel in the Isles 
 
 275 
 
 without being translated. It is given there as the name 
 of one of the idols of Israel, namely: Baal-beriyth, and 
 means Baal of (the) covenant. Also the Hebrew words 
 Ben-iysh Yemiyniy are translated “Son of a man of 
 Jemini. Thus Ben means “a son”; Iysh, “a man,” and 
 Yemiyniy, Jemini. The anglicized form of these words 
 are Ben, ish and jamin, and, taken together, they mean 
 “A man of Benjamin, or a Benjaminite.” 
 
 We have brought you through this group of words 
 to show that ish in Hebrew means a man. Now take 
 the Hebrew word which is translated covenant, which 
 in its original form has no vowel, but which in its 
 Anglicized form retains the vowel i to preserve the y 
 sound, and we have Brith, which joined with ish is 
 Brith-ish, and means “A covenant man.” Today the 
 British people, or men of the covenant, are called 
 Britons, and are dwelling in the British Isles!!! 
 
 We are told that the people of Wa els call themselves, 
 in ancient Welsh, “Bryth y Brithan,” or Briths of 
 Briton,” which means “The Covenanters” of “the land 
 of the Covenant.” The first form of this phrase is 
 almost vernacular Hebrew. 
 
 It is also unmistakably recorded in British history 
 that the earliest settlers in Wales and southern England 
 were called Simonii, They came by the way of the sea 
 in the year 720 B. C. At this time there was the great¬ 
 est influx of the Tuatha de Daanan to Ireland, and this 
 synchronizes with the deportation of the Israelites of 
 the commonwealth of Ephraim to Assyria, and the 
 flight of Dan and Simeon from the seaports and coast 
 country of Palestine. That Simonii is the plural of 
 Simeon we need scarcely mention. 
 

 276 Judah's Sceptre and Joseph's Birthright 
 
 But all evidences of the fulfillment of this prophecy 
 are not philological, for Isaiah, still addressing the 
 Israelites who dwell in the islands, predicts the follow¬ 
 ing: “For thy waste and desolate places, and the land 
 of thy destruction (the destruction of their identity), 
 shall even now be too narrow (pressed, straightened) 
 by reason of the inhabitants, and they that swallowed 
 thee up (the Assyrians) shall be far away. 
 
 The children which thou shalt have, after thou hast 
 lost the other, shall say again in thine ears: The place 
 is too straight (small, crowded, cramped) for me; give 
 a place to me that I may dwell." (Isa. 49:19-20.) 
 
 Here are a people called Israel who are living in the 
 isles of the sea. They have lost one company of people, 
 and yet their children say that the place is still too 
 small, cramped and crowded, because there are too 
 many inhabitants for such a small country. Conse¬ 
 quently they ask the Mother Country to give them a 
 place also. Or, according to Leeser’s translation, they 
 say, “Make room for me to dwell," and the Mother 
 Country must do it, because it is she to whom the Lord 
 has given the desolate heritages of the earth. 
 
 Mark this! It is also said of the mother country, or 
 Mother Israel, that she “lost” her first children before 
 other of her children asked for territory in which to 
 dwell. 
 
 England is the only country on the face of the earth 
 where these conditions obtain. Her first child was 
 called New England, but she lost it, and now it— 
 together with that which, for various reasons, has been 
 annexed—is called The United States of America. 
 
 But, after losing her American colonies, her work of 
 
Israel in the Isles 
 
 277 
 
 colonizing non-populated portions of the world kept 
 right on; until today through the power of these colo¬ 
 nies she holds possession of Prince Edward’s Island, 
 New Brunswick, Nova Scotia, British Columbia, Van¬ 
 couver’s Island, New Foundland and Canada. All of 
 these are unitedly called the Dominion of Canada, and 
 to these are added the six States of Australia, New 
 Zealand, Tasmania, British India, the Fiji Islands and 
 parts of Africa, Egypt and China. So that now the sun 
 never sets on the realm of the United Kingdom. 
 
 But we should expect this, and even more, for ac¬ 
 cording to Jer. 31:910, the Israel which is located in 
 the Isles is none other than Ephraim, the Abrahamic 
 Birthright People, of whom the Lord says: “I am a 
 father to Israel, and Ephraim is my first born.” 
 
 Ephraim, as we have shown, was the second son of 
 Joseph. But when the birthright blessing was given 
 to Joseph in his sons, Ephraim, the younger, was set be¬ 
 fore Manasseh, the elder. They were to remain 
 together, however, until they grew into a multitude in 
 the midst of the earth. After that they were to sep¬ 
 arate ; then Manasseh was to become a “great” people, 
 or nation, and Ephraim was to become “a multitude, or 
 company of nations.” 
 
 The people in the British Isles did certainly grow 
 together until they became a multitude of people in the 
 earth, and then they separated. The separated people 
 has become a great nation, and those who were left 
 in the isles have become a multitude of nations. The 
 government of the separated people is democratic, the 
 people in the isles still live, as they ever must, under 
 a monarchy, but the two peoples are, as Joseph’s two 
 
278 Judah’s Sceptre and Joseph’s Birthright 
 
 sons were, brothers; and they even call each other 
 “Brother John” and “Brother Jonathan” There are 
 no other nations on earth who thus brother each other. 
 
 The facts recorded above are also in fulfillment of 
 another prophecy given by dying Jacob concerning 
 Joseph, which reads as follows: “Joseph a fruitful 
 bough, even a fruitful bough by a well (water), whose 
 branches run over the wall.” (Gen. 49 :22.) 
 
 An objector has said: “But I believe the words 'a 
 multitude of nations’ means a multitude of different 
 nationalities.” If this be the true meaning of these 
 words, then surely England, with her sixteen nations 
 in British India, her Indians and Esquimaux of British 
 America, her Fiji Islanders and New Zealanders, and 
 her subjects of still other nationalities, which are abso¬ 
 lutely too numerous to mention—surely England is a 
 multiplicity of nationalities. Still we do not believe 
 this to be the meaning of the words under discussion, 
 but we do believe that this fact of England’s thus ruling 
 so many nationalities, and of America’s holding do¬ 
 minion over the Sandwich Isles, Cuba, Haiti, Porto 
 Rico and the Philippines is the fulfillment of a promise 
 that Israel shall inherit the lands and labor of the 
 heathen, which is given as follows: 
 
 “He brought forth his people with joy, and his 
 chosen with gladness: and gave them the lands of the 
 heathen; and they inherited the labour of the people; 
 that they might observe his statutes, and keep his laws. 
 Praise ye the Lord.” (Psa. 105:43-45.) The Bible 
 follows Anglo-Saxon conquests, and some of the people 
 in all these nations both receive and keep the law of 
 God. 
 
 

 Israel in the Isles 
 
 279 
 
 We must remember that Ephraim and Manasseh, 
 as the representatives of the house of Joseph, both 
 together received the birthright blessing under the 
 hands of the dying patriarch, and that since they thus 
 jointly hold the birthright blessing, even though Eph¬ 
 raim was set before Manasseh, we may expect that they 
 shall hold many of its blessings in common. Take, for 
 instance, the blessing pronounced upon the land of 
 Joseph, as given by Moses on the day of his death, 
 which is only an enlarged edition of that which was 
 given by Jacob on the day of his death, and which is 
 as follows: “And of Joseph he said, Blessed of the 
 Lord be his land, for the precious things of heaven 
 (rain), for the dew, and for the deep (ocean) that 
 croucheth beneath (his vessels), and for the precious 
 fruits brought forth by the sun, and the precious things 
 put forth from moon to moon, and through the chief 
 (best) things of the ancient mountains, and for the 
 precious things of the everlasting hills, and the pre¬ 
 cious things of the earth and the fullness thereof, and 
 for the good will of him that dwelt in the bush: let this 
 blessing come upon the head of Joseph, and upon the 
 top of the head of him that was separated from his 
 brethren. His glory is like the firstling (firstborn) of 
 his bullock, and his horns are like the horns of an uni¬ 
 corn (the unicorn is in the national seal of England) : 
 with them he (Joseph) shall push the people together 
 to the ends of the earth; and they are the ten thousands 
 of Ephraim, and they are the thousands of Manasseh.” 
 (Deut. 33:13-17.) 
 
 This promise of wealth on land and sea, of abundant 
 harvests, of rare gems and precious stones, of the 
 
280 Judah s Sceptre and Joseph's Birthright 
 
 richest and the greatest mining interests in the world, 
 is fulfilled in England and America. It is also true 
 that these nations, not only push the aborgines of their 
 possessions into the ends, or corners, of their coun¬ 
 tries, but they also push the people of other nations 
 with whom they war into corners. Concerning Amer¬ 
 ica and her aborigines, we need only say, “Lo, the 
 poor Indian,” and ask, Where is he? And then ask 
 the same question concerning the aborigines of the 
 countries which fall into the hands of England. Just 
 here the alien testimony of the Russian Vernadsky is 
 pertinent. He says, ‘‘Britain is a spider whose web en¬ 
 compasses the whole world within her own domin¬ 
 ions. She has all the resources of all the continents. 
 Her empire is stronger and vaster than any coalition 
 of other states. She is a standing menace to all other 
 powers, and her increasing strength is destructive to 
 the balance of power. Nevertheless, unsatisfied and 
 insatiable, she is grasping for more territory. Yester¬ 
 day she seized Fiji; the day before she took the Dia¬ 
 mond fields; today she annexed Transvaal, and to¬ 
 morrow she will clutch Egypt. It is only too clear 
 that the power of Britain is too great to be compatible 
 with the general safety, and that the aggressive empire, 
 unless speedily checked, will establish a universal do¬ 
 minion over all the people of the earth.” 
 
 Our reply to this expressed fear concerning Brit¬ 
 ain’s “universal dominion,” is that England alone will 
 not gain this, but that England and America will yet 
 form an alliance and that then they shall push the 
 people to the ends of the earth, for it is foretold that 
 they, Ephraim and Manasseh, “together” shall do 
 
Israel in the Isles 
 
 
 281 
 
 this, and also that, “Israel shall blossom and bud, and 
 fill the face of the whole world with fruit ” (Isa. 27 :6.) 
 
 The fulfillment of these promised blessing’s, which 
 were pronounced upon the land of Joseph, by the 
 people in the isles and their “separated” brother, is the 
 cause of the fulfillment of another prophecy given by 
 Isaiah concerning this same people, which is as fol¬ 
 lows. Be still, ye inhabitants of the isle; thou whom* 
 the merchants of Zidon (Palestinean seaport), that 
 pass over the sea have replenished. And by great 
 waters (same place as in Ezekiel's riddle) the seed of 
 Sihor, the harvest of the river is her revenue; and 
 she is the mart of nations” 
 
 The Sihor is a river in Egypt. Israel dwelt in 
 Egypt for four hundred and thirty years, hence they 
 were formerly from Egypt, latterly from Palestine, 
 now in the isles of the Great Waters!!! Moreover, 
 the birthright holders were born Egyptians. Thus 
 the Lord says, “When Israel was a child, then I loved 
 him and called my son out of Egypt.” It is for these 
 reasons that, in the Bible, the Ephraim Israelites are 
 in two places called Egyptians. 
 
 This fact of calling Israel out of Egypt is doubly 
 true in the case of Israel; first in, the fact that when 
 Israel was a child (a young nation), the Lord called 
 her out of Egypt; second in the fact that the Lord's 
 son, Ephraim his first born was called out of Egypt. 
 This was also true again, after the flight of Joseph and 
 Mary into Egypt with the babe under the protection of 
 an angel, for it is again written, “Out of Egypt have 
 I called my son.” 
 
282 Judah’s Sceptre and Joseph’s Birthright 
 
 But there is another prophecy in Isaiah which has 
 been most wonderfully fulfilled in the history of 
 Ephraim and his brother Manasseh, i. e., England and 
 America, the long lost house of Joseph. It is the 
 following: “The Lord sent a word into Jacob, and 
 it hath lighted upon Israel. And all the people shall 
 know, even Ephraim, and the inhabitants of Samaria. ,, 
 (Isa. 9:8-9.) 
 
 Here we have the names of Samaria-Ephraim-Israel, 
 the birthright kingdom, used prophetically. In con¬ 
 nection with these names is the fact that the Lord sent 
 a word to Jacob, and that it lighted not upon Judah, 
 but upon Israel, and that all the people of Ephraim 
 “shall know” this. 
 
 Hear this! 
 
 “Ye chosen seed of Israel’s race— 
 
 Ye ransomed from the fall!” 
 
 Again we say, hear this! “In the beginning was the 
 Word, and the Word was with God, and the Word was 
 God. The same was in the beginning with God. All 
 things were made by him; and without him was not 
 anything made that was made. In him was life; and the 
 life was the light of men. And the Word was made 
 
 flesh, and dwelt among us-full of grace and truth . 
 
 He came to his own (Judah) and his own (the Jews) 
 received him not.” So he said to his disciples, “Go to 
 the lost sheep of the house of Israel.” Christ, the 
 Divine Word was “sent” “into Jacob,” bringing life, 
 light, grace, and truth, but Judah rejected the word sent 
 from God, so it lighted upon Israel. Thus, the Apostle 
 Paul, who was brought up at the feet of Gamaliel, and 
 
Israel in the Isles 
 
 283 
 
 who was raised a Pharisee of the strictest sort, under¬ 
 stood himself perfectly, when he said, “Israel (as a 
 whole) hath not obtained that which he seeketh for; 
 but the election (Ephraim-Israel) hath obtained it, 
 and the rest (Jewish-Israel) were blinded.” Who, 
 as concerning the gospel are enemies; but as touch- 
 the election (racial) are beloved for the fathers* 
 sakes. Hence, blindness in part (or blindness to a 
 part) is happened to Israel, until the fullness of the 
 Gentiles be come in.” 
 
 But of that part of the elect race which is appointed 
 to be the recipients of the Word which God sent. 
 Paul says. There is a remnant according to the elec¬ 
 tion of grace, ’ and it is the people who belong to the 
 election of grace, that follow the colonies of that elect 
 race, and plant the standard of the gospel of the grace 
 of the Son of God among the nations of the earth. 
 Thus the Messianic promise, which the Lord made to 
 Abraham, that in his seed all the nations of the earth 
 should be blessed, has received a double fulfillment, In 
 that those who carry the message of the One Seed, are 
 also the seed of Abraham. This is true either nation¬ 
 ally or spiritually, for all who have been baptized into 
 Christ have put on Christ, are Abraham’s seed and 
 heirs according to the promise. And it is also true 
 
 that the Anglo-Saxons are pre-eminently the evangel¬ 
 ists of the world. 
 
CHAPTER VI. 
 
 A FEW MORE IDENTITIES. 
 
 In Ezekiel’s riddle concerning the kingdom of Israel 
 which is in the northwest isles of the sea, that fruitful 
 land by the great waters to which those two ships of 
 Dan carried their royal passengers, we are told that 
 the kingdom became a green tree after the royal pair 
 were united and placed on the throne in the height of 
 Israel, and that it became a goodly cedar. Of that 
 tree it is said, “Under it shall dwell all fowl of every 
 wing; in the shadow of the branches thereof shall 
 they dwell.” 
 
 All understand, of course, that the prophecies of 
 this riddle are given in veiled language, mostly meta¬ 
 phor, but we know of no prophecies in all the word 
 of God that have been any more perfectly fulfilled than 
 those of this riddle, and we affirm that there can be 
 found no race on the face of the earth in which the 
 conditions, as given in the above, are so completely 
 fulfilled as in the Anglo-Saxon race; first in England 
 and her colonies, and then in America. 
 
 “Fowl of every wing,” i. e., people of every nation, 
 all dwelling under the royal cedar, whose scions came 
 from Lebanon (Palestine territory), or under the ex¬ 
 tended shadow of its branches; that is, directly under 
 the central power, or under the dominion of one of 
 its protectorates, or else under the protection of the 
 
 284 
 
 * 
 
A Few More Identities 285 
 
 separated brother of the house of Joseph, i. e., Manas- 
 seh, the brother of Ephraim, or America, England’s 
 brother nation. 
 
 The fact that these two nations have with them in 
 their home country so many people of other nation¬ 
 alities has been used as an argument to prove that 
 it is not possible for the Anglo-Saxons to be the lost 
 house of Israel; but the very fact that this is so, and 
 that men of other nations can come among us, take 
 out their naturalization papers, become citizens, and 
 have equal rights with those who are home-born, has 
 on its very face the proof that we are Israel. For the 
 Lord gave commandment unto Israel saying, “When 
 a stranger shall sojourn with thee he shall he as one 
 that is born in the land . One law shall be to him 
 that is home-born, and unto the stranger that sojourn- 
 eth among you.” (Ex. 13:48-49.) 
 
 The political conditions mentioned above do obtain 
 in Anglo-Saxon countries, and in no other countries 
 of the world. 
 
 The reason given for the establishment of the law 
 that permitted stranger to become as home-born citi¬ 
 zen in Israel, is, that they were strangers in the land 
 Egypt; as before them Abraham their father was 
 a stranger in the land of promise. The fact that this 
 law prevailed in Israel, and that it is the law in all 
 Anglo-Saxon commonwealths, shows that they are 
 one and the same people, and accounts for the follow¬ 
 ing state of affairs in Ephraim, which we must remem¬ 
 ber is the representative name of the house of Joseph: 
 
286 Judah’s Sceptre and Joseph's Birthright 
 
 “Ephraim, he hath mixed himself among the people; 
 Strangers (foreigners) have devoured his strength, 
 and he knoweth it not.” (Hosea 7:8-9.) 
 
 Foreign labor, anarchy,* and Romanism! 
 
 In both England and America many of these strang¬ 
 ers are naturalized and become as home-born, only 
 that they may secure official authority, power, and 
 prestige in their affairs of state so as to help the non¬ 
 citizen foreign hordes to devour the strength of their 
 government, and yet, apparently, they know it not. 
 
 Surely, these identities, as given above, are some of 
 the “ waymarks ” which the Lord commanded Ephraim- 
 Israel to set up. (Jer. 30:20-21.) But there are yet 
 others. 
 
 We have certainly made it clear, that the Tuatha de 
 Damans of northern Ireland were those of the tribe 
 of Dan who belonged to the s'eacoast colony, or at 
 least that part who abode in their ships and thus 
 escaped. But where Dan is there Israel must be 
 also, for Dan was a part of Israel, and was to 
 judge or Dan his people, as one of the tribes of 
 Israel. It is a well authenticated fact of history that 
 the Milesians, or Scots, inhabited the north of Ireland 
 as well as the tribe of Dan, that they were the same 
 race of people, and that the word Scots means wan¬ 
 derers. Prof. Totten says: “Scythopolis has been 
 traced to Sikytopolis (city of Siccuth), a corruption 
 of Succoth, or Scothotti, the city of the Scots, Scyths, 
 
 *Since these words were written the President of the United 
 States, William McKinley, has fallen a victim to Anarchy. 
 
A Few More Identities 287 
 
 Sacs, or wanderers, i. e., “dwellers in booths.” When 
 Ephraim was cast out, Hosea declared, “they shall be 
 wanderers among the nations,” and this is in harmony 
 with Amos, who says that they should be sifted through 
 the nations, as corn is sifted through a sieve, and yet 
 not one grain, or stone (margin) was to fall to the 
 ground. Hence, they were to wander through the 
 nations until they reached the isles of the sea, that 
 God-appointed place for his people, where their ene¬ 
 mies should not waste them, and w.iere they should 
 renew their strength. 
 
 But where Israel and Dan are, there, too, must 
 the Canaanite be, and it is a well-kuown fact that the 
 settlers of southern . Ireland are a vastly different 
 people from those of northern Ireland, and that the 
 difference is in their origin, for they sprang from a 
 different race. Moses said to Israel: “But if ye will 
 not drive out the inhabitants of the land before you; 
 then it shall come to pass that those which ye let 
 remain of them shall be pricks in your eyes and thorns 
 in your sides, and shall vex you in the land wherein 
 ye dwell.” (Num. 33:55.) The Lord also said, “If 
 ye do in anywise go back and cleave unto the remnant 
 of these nations, even those that remain among you, 
 and shall make marriages with them, and go in unto 
 them, and they to you; know for a certainty that the 
 Lord your God will no more drive out any of these 
 nations from before you; but they shall be snares and 
 traps unto you.” (Josh. 3:12-13.) 
 
 The Philistines most certainly did become a snare to 
 the tribe of Dan, for they were the first tribe of Israel 
 to fraternize with them, and the first who joined with 
 
288 Judah’s Sceptre and Joseph’s Birthright 
 
 them in the worship of their god Baal. Simeon soon 
 joined with them, and so eventually did both Israel 
 and Judah. 
 
 The evolution of the name of this Canaanitish nation 
 is from Philistine to Phoenician, then Phenesian, then 
 Venetian, and then Fenian. The Fenians of Ireland 
 boast of their Phoenician origin, had the sixteen letter 
 alphabet, and many evidences to justify their claim. 
 These people lived with Dan and Simeon in Palestine, 
 and came with them to Ireland. They are still “hew¬ 
 ers of wood and drawers of water,” and certainly 
 “thorns in the sides and pricks in the eyes” only of 
 England and America. This is the vexing “Irish 
 question.” For, “These are the nations which the 
 Lord left, to prove Israel by them ” (Judges 3:1.) 
 
 The physiognomy of Israel must be different from 
 that of the Jews. We must remember that although 
 Benjamin was with the kingdom of Judah, they were 
 the children of Rachel, and that they differed much 
 from the characteristic Jew, both in looks and in 
 speech. The Galileans were Benjaminites; hence all 
 the apostles of Christ, except Judas, were Benjamin¬ 
 ites, for they were Galileans; and while Christ was 
 in the Judgment Hall, some of those who stood by 
 said to Peter, “Surely thou also art one of them, for 
 thy speech betrayeth thee.” Also Esther, that lovely 
 daughter of the captive people, and Mordecai, that 
 “Jew of the Jews,” could pass in and out of the palace 
 of Ahasuerus, and not betray the fact that they were 
 of Abrahamic blood, because they were Benjaminites . 
 fEsther 2:5-10-20.) 
 
A Few More Identities 289 
 
 If these differences were noticeable in the case of 
 those tribes, which differences lay in the fact that they 
 were only half-brothers, how much more so would 
 they be in the case of the house of Joseph, who were 
 still further removed from Judah, in that they were half 
 Egyptian ! Hence, the Abrahamic origin of the Anglo- 
 Saxon has not been disproved, when its opponents as¬ 
 sert that we do not possess “crooked noses.” But we 
 assert that, if they had the same “shew of countenance” 
 that is peculiar to the Jewish people, they could not be 
 the house of Joseph. But we Saxons get our straight 
 noses from our royal Egyptian ancestor. We say royal 
 Egyptian ancestor, because Joseph married Asenath, 
 the daughter of Poti-pherah, Prince of On, instead of a 
 “Priest of On,” as you may see by consulting the orig¬ 
 inal reading of Genesis 41245, whereas the Saxon has 
 neither a decided aquiline nose, or its pronounced oppo¬ 
 site, the Egyptian acute angle, but he has an exquisite 
 Egyptio-Jacobic blend, which is much more handsome. 
 a E has been made clear to our readers that Omri, the 
 sixth king of Israel, built the city of Samaria, the third 
 and permanent capital of Israel, and that eventually 
 the entire country, formerly called “All Israel,” became 
 known as Samaria, because that was the name of its 
 capital, also that Samaria became one of the national 
 names of Israel, and is so used in some prophecies 
 concerning them. Hence Omri is regarded as the real 
 founder of the kingdom of Samaria, and Samaria- 
 
 Israel was often referred to by other nations as the 
 House of Omri. 
 
 When Shalmanesar, the king of Assyria, who led 
 Israel into captivity, made a record of that captivity 
 
290 Judah’s Sceptre and Joseph’s Birthright 
 
 on the tablets of Assyria, he called them the House of 
 Omri (Beth Khumree) ; also when Israel was con¬ 
 federate with Resin, king of Syria, and went against 
 the Jews, and the Jews besought Tiglath-Pilesar, who 
 was at that time king of Assyria, to become their con¬ 
 federate, he also in his records referred to Israel as the 
 Beth-Khumree. In the annals of Sargon, who was also 
 a king of Assyria (Isa. 20:1), successor of Shal- 
 manesar, and predecessor of Senacharib, Israel is 
 called Beth Khumree (House of Omri), and their 
 capital city Khumree. On the Nimroud obelisk, “Jehu, 
 the son of Omri,'’ is written “Yahua-abil-Khumree.” 
 Prof. Rawlinson, who does not believe this truth we are 
 enforcing, says: “Jehu is usually called in the Bible the 
 son of Nimshi—although Jehosaphat was his actual 
 father (2 Kings 9:20), but the Assyrians, taking him 
 for the legitimate successor to the throne, named as 
 his father, or rather ancestor, “Omri,” the founder of 
 the Kingdom of Samaria—Omri’s name being written 
 on the obelisk, as it is in the inscriptions of Shal- 
 manesar, where the Kingdom of Israel is always called 
 the country of “Beth Omri.” Dr. Hincks also says: 
 “The title, 'Son of Omri,’ is equivalent to that of 
 King of Samaria , the city which Omri built, and which 
 was known to the Assyrians as Beth Omri, or Khumri.” 
 
 The tribes of both Dan and Simeon belonged, of 
 course, to the Beth Khumree, when used as meaning 
 the Kingdom of Omri, or Samaria. Simeon seems to 
 have clung to this name far more tenaciously than did 
 Dan, for they still call themselves and their country 
 Kimry. Saville says: “This name Kymri, or Cymry, 
 as it is more commonly written, is in reality the plural 
 
A Few More Identities 291 
 
 % 
 
 of Kymro, meaning a Welsh-man, and the country of 
 the Kymry is called by themselves Khymru, which has 
 been Latinized into the well-known name of Cambria. 
 The letter v in the Welsh language has two powers, and 
 both these powers are active in the word Kymry. This 
 letter v sounds as u, except when it stands in the last 
 syllable of a word, and then it has the sound of the 
 Italian i or the English ee! Hence, the correct pro¬ 
 nunciation of the country of Wales, or land of the 
 Cymry, in its ancient tongue would be as near as pos¬ 
 sible to the names Kumree, Khumree, or Kumri. ,, 
 
 Thomas Stephens, in the preface to his “Literature 
 of the Kymry ” says: “On the map of Britain, facing 
 St. George s Channel, is a group of counties called 
 Wales, inhabited by a people distinct from, and but 
 very imperfectly understood by, those who surround 
 them. Their neighbors call them Welsh-men. Welsh 
 or Walsch is not a proper name, but a Teutonic term 
 signifying ‘strangers/ and was applied to all persons 
 who were not of that family 1 but the proper name of 
 these people is Kymry. They are the last remnant of 
 the Kimmerioi of Homer, and of the Kimry (Cimbri) 
 of Germany. From the Cimbric Chersonesus (Jut¬ 
 land) a portion of these landed on the shores of 
 Northumberland, gave their name to the county of 
 Cumberland, and in process of time followed the sea¬ 
 side to their present resting-place, where they still call 
 themselves Kimry y and give their country a similar 
 name. Their history, clear, concise and authentic, as¬ 
 cends to a high antiquity. Their language was embodied 
 in verse long before the languages now spoken rose into 
 notice, and their literature, cultivated and abundant 
 
29 2 Judah's Sceptre and Joseph's Birthright 
 
 lays claim to being the most ancient in modern 
 Europe.’’ Thus we find that the Khumree, Kumli, 
 Kimry, Cumbre, Cimbri, or Cambrians, as the name is 
 variously called in different tongues, were strangers 
 and wanderers among the nations until they settled in 
 the isles of the sea with the rest of their brethren, the 
 Brith-ish or covenant people. 
 
 “Herodotus, the 'Father of History/ tells us much 
 about the Khumbri, a people who, in his day, dwelt in 
 the Crimean peninsula and thereabout. He particularly 
 notes that they had come into that territory from Media, 
 which he remarks was not their original home or birth¬ 
 place."—Our Race. 
 
 We have thus conclusively followed the word Khum¬ 
 ree, for the reason that the people who are known as 
 Angles, Saxons, Danes, Celts or Kelts, Jutes, Scots, 
 Welsh, Scyths (or Scythians), or Normans can trace 
 themselves back to Media-Persia, but no further, and 
 find their ancestors in the Khumree, at the place, and 
 at the very time, when Israel was losing her identity 
 and was actually known in the history of that country 
 as the Beth Khumree. 
 
 We cannot take time or space to deal with the origin 
 of all the above names, but we feel that we must say 
 something concerning the name Saxon, as it is the 
 most general name of the race—really the present 
 generic name of the house of Joseph. 
 
 It seems to be a well-known Hebraism, and for 
 some reason it certainly was a very common custom 
 among the Israelites, to drop the first letter of a proper 
 name. Bible examples of this custom are: Oshea, other¬ 
 wise Hoshea; Hagar, otherwise Agar; Jachan, other- 
 
 i 
 
A Few More Identities 293 
 
 wise Achan; Heber, otherwise Eber, etc. Scholars tell 
 us, if we have caught their thought, that this Hebrew 
 idiom is peculiar to the possessive case, and also to 
 allow the introduction of an affix. 
 
 When Jacob transferred the birthright to the sons 
 of Joseph he, with one hand resting on the head of 
 each, prayed: “Let my name (Israel) be named on 
 them, and the name of my fathers Abraham and Isaac.” 
 The birthright kingdom did, as we have seen, inherit 
 the name of Israel, and also that of Isaac. For Amos 
 says: “And the high places of Isaac shall be desolate, 
 and the sanctuaries of Israel (Bethel and Dan) shall 
 be laid waste, and I will rise against the house of Jero¬ 
 boam with the sword.” (Amos 7:9.) Here we have 
 Isaac, Israel and the house of leroboatn used as in¬ 
 terchangeable names for the ten-tribed kingdom. Ama- 
 ziah also says to Jeroboam, the king of Isaac-Israel: 
 The Lord said unto me. Go, prophesy unto my people 
 Israel. Now, therefore, hear thou the word of the 
 Lord, (but) thou sayest, Prophesy not against Israel, 
 
 and drop not thy word against the house of Isaac.” 
 (Amos 7:16.) 
 
 Thus the name of Isaac was named upon the house 
 of Joseph,and it is true, both in race and name, that, “in 
 Isaac shall thy seed be called.” It seems that the Jews 
 had a preference for the name of Jacob, but Israel 
 clung to the name of Isaac, especially after they were 
 taken into captivity; they dropped the name of Israel 
 and called themselves “Saac”—Sacae, or Saxae, as per 
 Latin derivation—which is nothing more or less than 
 
 the Hebrew name of Isaac, from which the initial letter 
 I has been dropped. 
 
294 Judah’s Sceptre and Joseph’s Birthright 
 
 It is now a well-authenticated fact that the word 
 Saxon is derived from the Hebrew name of I-saac, 
 together with an affix which means sons of. Prof. 
 Totten says: “In most of the Eastern languages ‘sons 
 of' is written ‘sunnia.’ It is equivalent to the Scottish 
 ‘Mac’ and the English and Irish ‘Fitz’—Mac Donald, 
 son of Donald; Fitz Henry, son of Henry. So, in the 
 distant home of our ancestors, Saac-Sunnia means 
 sons of Isaac. Stambul is formed of Istambul by drop¬ 
 ping the prefix I, and so the Saxon is a direct descend¬ 
 ant of our father Isaac. Dr. W. Holt Yates accepts 
 this derivation of the Saxon name as positive, and the 
 Rev. W. H. Poole, D. D., speaks of it as follows: “It 
 is a little curious to glean from the ancient nations and 
 from the stone monuments of the early times the vari¬ 
 ous forms in which this word is to be found. I will 
 here insert a few from a list of my own gleaned from 
 ancient history, thus: Sons of Isaac, Sons of Saac, 
 Saac-Sunnia, Saac-Suna, Saac-Sena Saaca-pena, Esak- 
 ska, Sacae-Amyrqui, Beth-Sakai (House of Isaac), 
 Sunnia-Sakai, Sakai-Suna, Saca-Suna, Sacae-Sunnae, 
 Sackisina, Sacka-Sunia, Saca-cine, Saka-Suna, Sacas- 
 Sani, Sakas-Saeni, Saxi-Suna, Sach-Suni, Sachi, 
 Sacha, Sakah, Saachus, Saacus, Sacho, Saxo, Saxoi, 
 Saxonia, Saxones, Saxae, Sach-sen, Sack-sen, Saxe- 
 sen, Saxone, Saxony, Saxon.”—“Our Race.” 
 
 Concerning the etymology of the word Saxon, Yat- 
 man says: “Its history is as follows: The Persians 
 used the terms Sacae and Scythian as convertible, 
 whether from a corrupt rendering of one from the 
 other or because the Sacae, a great tribe of Scythians 
 (wanderers) bordering upon them, were so called by a 
 
 
 
A Few More Identities 
 
 295 
 
 tribal name. Of the fact of the identity of the Sacae 
 and the Scythians there is not the shadow of a doubt, 
 and it is clear that these people called their country 
 Sacasena. It is equally clear that the Saxons of 
 England were the Scythians or Celte-Scythians. 
 Their geographical position in Europe is accurately 
 
 described by Plutarch, Tacitus, Ptolemy, and other 
 authors.” 
 
 To this testimony all the historians agree. Strabo 
 asserts that the most ancient Greek historians knew 
 the Sacaea as a people who lived beyond the Caspian 
 Sea. Diodorus says: “The Sacaea sprung from a 
 people in Media who obtained a vast and glorious em- 
 
 • 55 
 
 pire. 
 
 Ptolemy finds the Saxons in a race of Scythians, 
 called Sakai, who came from Media. 
 
 Pliny says: “The Sakai were among the most dis¬ 
 tinguished people of Scythia, who settled in Armenia, 
 and were called Sacae-Sani.” 
 
 Albinus says: “The Saxons were descended from 
 the ancient Sacae of Asia.” 
 
 Prideaux finds that the Cimbrians came from be¬ 
 tween the Black and Euxine (Caspian) seas, and that 
 with them came the Angli. 
 
 Sharon Turner, the great Saxon historian, says: 
 “The Saxons were a Scythian nation, and were called 
 Saca, Sachi, Sacki, Sach-sen.” 
 
 Gawler, in “Our Scythian Ancestors” (Page 6), 
 says: “The word ‘Saacae,’ is fairly and without strain¬ 
 ing or imagination, translatable as Isaacites.” 
 
 But why has it been necessary for the historians of 
 these various nations thus to trace this name, search 
 
296 Judah’s Sceptre and Joseph’s Birthright 
 
 records, tablets and monuments, and hunt for the 
 origin of the Anglo-Saxons ? Are they an obscure 
 people ? Are they a feeble nation ? Are they an ignor¬ 
 ant folk? Are they an uncivilized race? No; they are 
 diametrically opposite to all this. They are in every 
 way the greatest race on earth, but they do not know 
 where they originated, nor who were their ancestors— 
 they are lost. 
 
 Some of these historians whom we have quoted do 
 not agree among themselves as to the origin of the 
 Saxons, but belong to different schools of contention, 
 and are wrangling over the question whether these 
 lost people belong to the Aryan, or to the Semitic 
 race. The only use which we have, just here, for 
 their contention is to show that they all trace the Sax¬ 
 ons to the very place where the captive ten tribes of 
 Israel were deported by Shalmanesar, the King of 
 Assyria. These same historians also show that the 
 Sax-ons sprang into existence, in so far as their 
 modern and mediaeval history is concerned, about three 
 years after the Israelites were taken to that country, 
 and that there they lose them and can trace them no 
 further. 
 
 Since both the Saxons and Samaritan-Israelites are 
 lost, and since those Israelites are the sons of Isaac, 
 and were so called in sacred history, and since both 
 people bear the name of their father I-saac, we have 
 no hesitancy in saying that they are one and the 
 same, and that the lost are found.' And since these 
 people have been told that they were not the chosen 
 people of God, we, together with many others, now 
 
A Few More Identities 
 
 297 
 
 declare unto them that they are the natural children 
 of Abraham, the national sons of God. 
 
 It is a most significant fact, that Lia-F-ail, the name 
 of the Bethel stone, is the same, whether read from 
 right to left, as the Hebrews do, or whether it is read 
 from left to right, as the baxons do. Also, the word 
 has just seven letters (the perfect number), and if 
 we start with the fourth (the human number), or 
 central letter, and read from that, either to the right or 
 to the left, we have in both instances the same word, 
 i. e., f-a-i-1, in which if we use ph for the f sound, we 
 have that Hebrew word wonderful, which is one of 
 the names of the Messiah. Or if we start either with 
 the right or left, read to the central letter and then 
 back again to the place from which we started (1-i-a- 
 f-a-i-1), then we have the full name of Liafail. 
 
 In a former chapter, when quoting from Irish 
 chronicles concerning Liafail, we showed that one 
 form of the word, or one of its names, was written 
 Leagael. This word has the same peculiarities as that 
 of Liafail in that it also has seven letters, and that 
 when it is read either from left to right or from right 
 to left, it is the same word, or by beginning either to 
 the right or left and reading to the central letter, and 
 back again, we still have Leagael, and by beginning 
 with the fourth, or central letter, and reading either 
 from left to right as the Saxons do, or from right to 
 left, as the Hebrews do, we have in each case the 
 same word, i. e., gael. 
 
 This word gael is a Hebrew word, and yet it is 
 absolutely one of the most important words in all the 
 history of the Saxon people; for it is the name of that 
 
298 Judah's Sceptre and Joseph's Birthright 
 
 tongue, speech, or dialect, which is the very root of the 
 “King’s English/' as that language is sometimes called, 
 which is now known as the mother tongue of the Sax¬ 
 ons, but which evidently is not the original language of 
 that race, for it is only several hundred years old, 
 and these historians from whom we have quoted trace 
 them back along the line of history for two thousand 
 five hundred and twenty years. 
 
 The fact of this change in the language of the Sax¬ 
 ons, as the years have been rolling by, dovetails into 
 the history of Ephraim-Israel as foretold by the 
 prophet Isaiah, who in the first verse of the twenty- 
 eighth chapter says: “Woe to the crown of pride, to 
 the drunkards of Ephraim." Remember we are not 
 dealing with a race of saints, but with a people who 
 have largely gone away from their God, although to 
 begin with, they were a people who were “wholly a 
 right seed ” Nationally speaking, while other nations 
 are opium eaters, and have other vices which cling to 
 them as a people, the Saxons are the drunkard nation 
 of the earth. Great Britain, in drunkenness, is worse 
 than America; but America is bad enough in this 
 respect to be so recognized by the more temperate 
 nations of the world. But our chief object in giving 
 this quotation is to show that the prophet was address¬ 
 ing Ephraim, of whom he further says: “For, with 
 stammering lips and another tongue, will he (the 
 Lord) speak to this people." The Hebrew word, 
 which in this text, is translated stammering is that 
 word Gael 
 
 It is a remarkable fact that Young in his “Analyti¬ 
 cal Concordance" gives us the word Leag, as the 
 
A Few More Identities 
 
 299 
 
 original Hebrew word, while Strong in his “Exhaust¬ 
 ive Concordance gives us the equally correct word 
 Gael, from the same Hebrew word. But be it Leag 
 to the Hebrew or Gael to the Saxon, it is the same 
 word to the same people, which they have reversed 
 and given to their newer language, which is called 
 the Gael, or Gael-ic tongue, which is not only the foun¬ 
 dation of the English language, but is yet spoken in 
 its primitive simplicity in many places in Wales, Scot¬ 
 land and the north of Ireland. 
 
 Wa-els is only another form of Gaels, and the people 
 whose language was called Gael were themselves often 
 called Gaels. At first when a person needed to speak 
 of but one of these people, the custom was to say: 
 “One Gael,” but as the language changed, the form of 
 one changed to an before a vowel sound, and to a 
 before a consonant sound. Thus one Gael became 
 Angael. And since the Hebrew word ish means man, 
 we can understand how things would get a little mixed, 
 and how very easy would be the evolution from An- 
 GA-EL-ISH-MAN to 
 
 An Englishman. 
 
 Also, since these same people were called Angli, 
 and Sax-es, the combination and evolution of these 
 names into Anglo-Saxon would be inevitable. 
 
CHAPTER VII. 
 
 A STUDY IN "SCARLET.” 
 
 In giving further proof concerning that prince of 
 the scarlet thread, whom historians tell us was married 
 to Tea Tephi, the Eastern princess, we know of noth¬ 
 ing that will be so helpful, satisfactory and convincing 
 as to give his genealogy; beginning with his fathers, 
 Juda and Zarah, and come down from father to son 
 until we reach him. We are able to do this, but only 
 because Prof. Totten has faithfully scanned the pages 
 of ancient and modern history, and as a result has com¬ 
 piled and given to the world the genealogy of the Zarah 
 branch of the royal family, which was exalted to the 
 throne when the breach was made in the line of Pharez 
 in the days of Zedekiah. 
 
 Culling from a genealogical diagram found in No. 5 
 of "Our Race” we have the following: Judah, begat 
 Zarah; Zarah, begat Ethan; Ethan, begat Mahol; Ma- 
 hol, begat Oalcol; Calcol, begat Gadhol; Gadhol, begat 
 Easru; Easru, begat Sru; Sru, begat Heber Scot; 
 Heber Scot, begat Boamhain; Boamhain, begat 
 Ayhaimhain; Ayhaimhain, begat Tait; Tait, begat 
 Aghenoin; Aghenoin, begat Feabla Glas; Feabla Glas, 
 begat Neanuail; Neanuail, begat Nuaghadh; Nua- 
 ghadh, begat Alloid; Alloid, begat Earchada, Earchada, 
 begat Deagfatha; Deagfatha, begat Bratha; Bratha, 
 begat Broegan; Broegan, begat Bille; Bille, begat Gal- 
 
3 oi 
 
 A Study in Scarlet 
 
 lam (or William, the conqueror of Ireland); Gallam, 
 begat Herremon, (whomarried Tea Tephi, and Heber 
 and Amhergin his two brothers. 
 
 Of course, it is impossible to give Prof. Totten’s 
 argument by which this genealogy can be verified, but 
 we can call attention to a few straws, which, you know, 
 show which way the wind blows. 
 
 First, you will notice that we have italicized some 
 of these names, two of which are Heber, and one Tait. 
 In giving this genealogy we have given the direct line 
 from father through only one son, but some of these 
 men were the fathers of more than one son. Sru, for 
 instance, the father of Heber Scot, had two other sons. 
 Tait, who begat Aghenoin, had a son by the name of 
 Heber. The fact that there are three Hebers in this 
 branch of the royal family is most significant, for that 
 is the name from which comes one of the national 
 names of their race, i. e., Hebrews. 
 
 Also, we have told our readers of the confusion 
 which most students of history find in trying to 
 straighten out the history of Ireland, but it is generally 
 conceded that there are two distinct phases to the He¬ 
 brew story of Ireland. The one is that concerning 
 Jeremiah and the king’s daughters, and the other is 
 that which is told in the Milesian records, in which we 
 have the story of the prince who married one of Jere¬ 
 miah’s wards. The Milesian story takes its rise in 
 Egypt and Palestine amid the scenes of Israel’s in¬ 
 fancy. Now we are ready to call your attention to two 
 other names in the genealogy of Zarah’s royal house, 
 which we have italicized, i. e., Easru and Sru, for in 
 the Milesian records the descendants of these men, and 
 
302 Judah’s Sceptre and Joseph’s Birthright 
 
 some of their predecssors, were called by a name which 
 to this day means the children of the Red (or scarlet ) 
 Branch. 
 
 The prince in the Bible story, as given in Ezekiel’s 
 riddle, is called a young twig, and the highest branch 
 of the high cedar, and, after Zedekiah’s sons were slain, 
 it was not possible to find a prince who was eligible to 
 sit on that throne unless he belonged to the line of the 
 scarlet thread, for the other line, from which Christ 
 came, was with the Jews in Babylon. Hence these 
 children of the “Red Branch” must have belonged to 
 the Scarlet-thread branch of the royal family. The 
 Milesian records also call them “Curaithe na Cruabh 
 ruadh,” the “Knights of the Red Branch.” 
 
 “The term Milesian is derived from the mediaeval 
 title of Gallam, the conqueror of Ireland, who was 
 called Milesius, or the Milesian, i. e., the soldier, a term 
 derived from the Latin miles, whence we derive our 
 word militia.”—Totten. 
 
 “Furthermore, these knights of the Red Branch, of 
 whom Gallam, the conquering Milesian, was one, called 
 themselves Craunnogs, or ‘the crowned.’ The true 
 meaning of their name is ‘Tree tops,’ for it comes from 
 words common to all dialects: crann ‘a tree,’ and og 
 ‘a tuft’ or ‘termination.’ We use the same word for a 
 ‘crown,’ as they did, and the very use of it in common 
 language would be enough to verify this identity of 
 race were there not other reasons in their history and 
 legends to establish it conclusively.”—Totten. 
 
 One hundred years ago Joseph Ben Jacob, a Celt, 
 and a Catholic, in a work called “Precursory Proofs,” 
 said: “Among the five equestrian orders of ancient Ire- 
 
A Study in Scarlet 303 
 
 land was one called Crctobh-ruadh (the Red Branch). 
 The origin of this order was so very ancient that all 
 attempts at explanation have hitherto failed. Some 
 suppose that it originated from the Ulster arms, which 
 are ‘luna, a hand sinister, couped at the wrist, Mars.’ 
 But these admit it should in such case be called crobh- 
 ruadh, or of the bloody hand.” 
 
 This man was really proving the Hebrew and Egyp¬ 
 tian origin of the Irish Celts, but was applying all the 
 evidence that he found to Joseph, knowing nothing of 
 the story of the breach in the royal family of Judah, 
 and of the exaltation of the Scarlet Branch, who landed 
 in the plantation of Ulster. Else he would have known 
 where to place the meaning of that ensignum of the red, 
 or bloody, hand “couped at the wrist” with a scarlet 
 
 thread which found its way into the royal arms of 
 Ulster. 
 
 The prophet Nahum, while speaking of “the excel¬ 
 lency of Israel, says: “The shield of his mighty 
 men is made red, the valiant men are in scarlet.” Scar¬ 
 let is the characteristic color of the English army, and 
 they certainly wore “red coats” during the Revolu¬ 
 tionary War. We were recently in an English city, and 
 we took particular note of the scarlet thread, or stripe 
 which ran up the front, around the neck, down the 
 arms and up the pantaloon legs of the uniform of the 
 post men of the province. 
 
 A British consul once told us that every official 
 order he received was tied with a scarlet thread, and 
 showed us one which he had just received. This same 
 thing is true also with all English officials, to whom 
 
304 Judah's Sceptre and Joseph's Birthright 
 
 written orders are sent, and from this custom comes 
 that well-known political and diplomatical metaphor, 
 “Red-tape.” 
 
 We have also learned, from sources which we deem 
 authentic, that a scarlet thread is woven into the ma¬ 
 terial from which all ropes are manufactured, which 
 are to be used in the construction of vessels for the 
 British government, or navy. This is done so that 
 under and all circumstances these vessels may be identi¬ 
 fied as the property of Great Britain, even though they 
 be sunk in many fathoms of water at the bottom of 
 the sea. 
 
 When Jacob blessed the sons of Joseph, he was under 
 the necessity of crossing his hands in order that he 
 might get his right hand on the boy that the Holy 
 Spirit was designating as the one whom God had 
 chosen as the birthright inheritor; and in thus crossing 
 his hands Jacob necessarily made this sign (X), or the 
 sign of the cross. This is the />r£-Christian cross of 
 which relics are found along the trail of Israel, as they 
 were being sifted through the nations to the isles of 
 the Northwest, and which Ignatius Donnelly finds not 
 only in Egypt and Ireland, but almost everywhere else. 
 Donnelly's object in discussing the pre-Christian cross 
 is to prove that the cross has been a sacred emblem 
 ever since the creation of man, and that it originated in 
 the garden of Eden, because of the four rivers which 
 parted in Eden and became four heads. Donnelly finds 
 that in Egypt, Assyria and the British Isles, the pre- 
 Christian cross was emblematical of creative power 
 and eternity. He also finds carved on Egyptian monu¬ 
 ments (see cut) a very ancient sacred emblem, which 
 
A Study in Scarlet 
 
 he says Sir Gardener Wilkinson says was called “The 
 cross-cake, which is, as you see, a cake with a cross 
 on it, and as soon as we read this in Donnelly’s 
 “Atlantis,” instantly we associated the Egyptian Cross¬ 
 cake with the following: “Ephraim is a cake not turn¬ 
 ed.” We know that Ephraim was associated with the 
 cross that Jacob made, that he came from Egypt, and 
 if he was not in some way associated with that cake 
 with which are associated both Egypt and a cross, why 
 should God use the metaphor, “cake,” in a prophecy 
 concerning Ephraim s people ? Here is a question for 
 all grades of skeptics, from the “Higher Critics” up to 
 the honest infidel, to answer. Thank God, that, when 
 it comes to this question of critics, there is a superlative 
 degree ; i. e., Highest Critics! 
 
 This sign (X) has floated in what is 
 known as the “Union Jack,” from the 
 flagstaffs of the United Kingdom, and 
 from the mast heads of English vessels 
 
 ciMii non sc**, for as many centuries as the kingdom has 
 
 any history. It is also in that which is 
 now accepted the world over as the national flag of 
 the British people, which is described as a scarlet field 
 with the union on a field of blue, to which are now 
 added certain Christian crosses, one of which is scarlet, 
 
 and across the others there is a narrow strip or thread 
 of scarlet. 
 
 Ephraim as a cake unturned must mean, whatever 
 else it may mean, that he has a hidden or unseen side, 
 and that he is not altogether the fresh young nation 
 that he seems to be. This new side is the Saxon side, 
 with this sign (SaXon) buried in the very heart of his 
 
306 Judah's Sceptre and Joseph's Birthright 
 
 name, and the other side is the Ephraim-Israel side, 
 but it is the same old cake, with its name of Saac’s sons 
 burnt through until it shows on this side. 
 
 If it be true that the sign of the cross became sacred 
 in the garden of Eden, then surely, after the giving 
 of the birthright, it became doubly so to the house of 
 Joseph; but now it is thrice sacred to them, for on 
 the cross their Saviour made full atonement for sin. 
 
 We believe that when Jacob said to Joseph: “I know 
 it, my son, I know it!" he not only knew he had his 
 right hand on Ephraim's head, which Joseph thought 
 should have been on Manasseh’s, but that he also knew 
 why he blessed the sons of Joseph with the sign of the 
 cross above their heads. For while he prayed with his 
 hands thus crossed he said, “God,. . . the Angel, which 
 redeemed me from all evil , bless the lads," and we know 
 there is no other name given among men whereby we 
 can be saved, except the name of Him who shed his 
 blood upon the cross to redeem men. 
 
 To us it is indeed significant that the birthright 
 blessing was given with the sign of the cross. That 
 the cross was sacred Jacob certainly knew. That God 
 sent his Divine Word unto Jacob, we Christian Saxons 
 (sons of I-saac) certainly know; and that Judah re¬ 
 jected that Word made flesh, we also know. That 
 Ephraim-Israel would receive that Word, divine 
 prophecy declares; and that the Saxons did receive that 
 rejected One and the word of his grace, is simply un¬ 
 deniable. Then, surely, that triple cross, together with 
 one which has a thread of scarlet blood streaming 
 down its rugged side, must mean more—yea, much 
 more—to the people of one certain race, than it ever 
 
307 
 
 A Study in Scarlet 
 
 can to some other races. For He who shed that blood 
 said: “I am not sent but unto the lost sheep of the 
 house of Israel” 
 
 Our readers now know that the name “House of 
 Israel” was the Biblical-historic and the prophetic 
 name of the birthright people, over and against the 
 name “House of Judah,” for the Jewish people. So, 
 if the people, known as the Jews, and they only, be 
 national Israel—i. e., i( all of it,” as has been taught by 
 Christendom for lo! these many centuries—then the 
 coming of Christ to the seed of Abraham was a failure 
 in every sense. And if this be so, why should the 
 angel Gabriel tell Mary, the daughter of Joseph 
 (Mary's father's name was Joseph, as well as her hus¬ 
 band s), that her divine child should “reign over the 
 house of Jacob forever”? Or why should Mary, after 
 receiving the salutation of Elizabeth, say: “He (God) 
 hath holpen his servant Israel in remembering his 
 mercy, as he spake to our fathers, to Abraham, and 
 to his seed forever?” Or why should Zacharias, being 
 filled with the Holy Ghost, say: 
 
 “Blessed be the Lord God of Israel; for he hath 
 visited and redeemed his people, and hath raised up an 
 horn of salvation for us in the house of his servant 
 David; as he spake by the mouth of his holy prophets, 
 which have been since the world began; that we should 
 be saved from our enemies, and from the hand of all 
 that hate us, to perform the mercy promised to our 
 fathers, and to remember his holy covenant; the oath 
 which he sware to our father Abraham, that he would 
 grant unto us, that we being delivered out of the hand 
 
308 Judah’s Sceptre and Joseph’s Birthright 
 
 of our enemies might serve him without fear, in holi¬ 
 ness and righteousness before him, all the days of 
 our life'’? (Luke i: 69-75.) 
 
 We may also further ask, Why should Isaiah say: 
 “Unto us a child is born, unto us a son is given; and 
 the government shall be upon his shoulder; and his 
 name shall be called Wonderful, Counselor, The 
 Mighty God, The Everlasting Father, The Prince of 
 Peace. Of the increase of his government and peace 
 there shall be no end, upon the throne of David, and 
 upon his kingdom to order it, and establish it with 
 judgment and with justice from henceforth even for¬ 
 ever. The zeal of the Lord of hosts will perform this. 
 The Lord sent a word unto Jacob, and it hath lighted 
 upon Israel. And all the people shall know, even 
 Ephraim .”—Isa. 9: 6-9. 
 
 Mark that! All the people of Israel —Ephraim- 
 Israel— shall know. Yea, they do now know. Whether 
 they be in the “High Church,” or in the “Low;” 
 whether they are Catholic or Protestant; whether they 
 attend service at a costly cathedral, in some great pala¬ 
 tial church, or in “the little church around the cor¬ 
 ner;” whether they pray in the uptown, or in the down¬ 
 town church; whether they listen to the preached word 
 in the independent mission, or in that little mission, the 
 child of some uptown church, which they are holding 
 off at arm's length; whether they attend the revival 
 services of the popular evangelist, or whether they 
 stand on the streets of our Anglo-Israel cities, and hear 
 all sort of evangelists from very good to very in¬ 
 ferior; yes, surely, whether they listen to any, all, or 
 
A Study in Scarlet 309 
 
 none (for they hear it as they go), all the people of 
 Ephraim do know this one thing, namely: "Unto us 
 a child is born. ,, 
 
 It is conceded by all Christendom that those who 
 accept the benefits of the new covenant, of which the 
 testator must die before the testament could be in force, 
 have the law of that covenant written in their hearts. 
 Indeed, Paul when speaking of the New Testament 
 covenant, which he says was "established upon better 
 promises’' than the Mosaic covenant, the failure of 
 which necessitated the making of the new, says: "Be¬ 
 cause they continued not in my covenant, and I 
 regarded them not, saith the Lord. For this is the 
 covenant that I will make with the house of Israel 
 after those days, saith the Lord; I will put my laws 
 into their mind, and write them in their hearts; and I 
 will be to them a God, and they shall be to me a peo¬ 
 ple.”—Heb. 8 :io. 
 
 Thus we see that the journey of Israel from Lo-ammi 
 (not my people) to Ammi (my people), is by the way 
 of the blood-stained cross. But it is literal, fleshly 
 Israel, that must make this journey. This is why God, 
 by the mouth of the prophet Isaiah, says: "Hearken 
 unto me, ye that know righteousness, the people in 
 whose heart is my law,” "Hearken to me, ye that follow 
 after righteousness, ye that seek the Lord: look unto 
 the rock whence ye are hewn, and to the hole of the pit 
 whence ye are digged. Look unto Abraham your 
 father, and unto Sarah that bare you.” —Isa. 51: 7 
 and 1-2. 
 
 When the house of Judah rejected Jesus, he asked 
 them if they had read in the Scriptures concerning a 
 
3io Judah’s Sceptre and Joseph’s Birthright 
 
 stone which was rejected, and which became the head 
 of the corner; and then he told them that the king¬ 
 dom of God should be taken from them and given to 
 another nation. Israel had been rejected, cast out, for¬ 
 saken, divorced; but in order to be consistent with the 
 prophecies of the Old Testament, and many passages 
 in the New Testament, we contend that the other 
 nation to which Jesus referred could have been none 
 other than the house of Israel, that other nation of 
 the two nations into which the seed of Abraham were 
 divided. 
 
 '‘But” says one, "Paul said, I turn to the Gentiles, 
 I am the apostle of the Gentiles, I magnify mine 
 office.” True, and in this he was obeying the order, 
 "To the Jew first,” but the Lord certainly sent him 
 also to the Gentiles. The trouble with this word Gen¬ 
 tiles to the ordinary English reader is, that to his mind 
 it always excludes God’s chosen people; whereas it 
 only excludes the Jewish portion of the chosen race. 
 There are three Greek words in the New Testament 
 which are translated Gentile, and Gentiles. One of 
 them is Hellen, and its various forms, which means 
 Greek, Greece, or Grecian, but is sometimes used in the 
 sense of non-Jewish. The other two words are Ethnee, 
 and Ethnos, from which comes our word ethnology , 
 which is defined as: "The science which treats of the 
 different races and families of men.” These two words 
 are simply the singular and plural forms of the same 
 root word. Liddell & Scott’s Greek Lexicon defines, 
 Ethnos , the singular, as, "A number of people living 
 together, a company, body of men, a host, a tribe, a 
 
A Study in Scarlet 311 
 
 people. But, Ethnee, the plural, is, of course, defined 
 by this same authority as, “The nations, hosts, tribes, 
 and peoples.” 
 
 God said to Abraham: “Thou shalt be the father 
 of many nations.” 
 
 Also, “The father of a multitude of nations have I 
 made thee.” 
 
 “I will make nations of thee, and kings shall come 
 out of thee.” 
 
 “She (Sarah) shall be a mother of nations; kings of 
 people shall be of her.” 
 
 God also said to Jacob, “That thou mayest be a com¬ 
 pany of peoples and, also, “A nation and a company 
 of nations shall be of thee.” 
 
 Jacob, by the command of God, said to Joseph: 
 “Behold, I will make thee fruitful, and multiply thee, 
 and I will make of thee a multitude of people ” 
 
 God, in turn, said to Joseph, through Jacob, “He 
 (Manasseh) also shall become a people , and he shall be 
 great: Howbeit his younger brother shall be greater 
 than he, and his seed shall become a multitude of na¬ 
 tions” 
 
 Indeed, we have neither time nor space to tell of all 
 the host and hosts, the people and peoples, the nation 
 and nations, that are involved in these covenant prom¬ 
 ises ; but, surely, these will suffice to show that these 
 covenant promises are ethnical in the fullest and broad¬ 
 est sense. Hence when Jesus sent Saul of Tarsus to 
 the Ethnee; i. e., the nations, we dare to say that he 
 included, if he did not wholly mean, the nations of the 
 birthright kingdom of Israel; for he said to Ananias in 
 a vision concerning this same circumstance of Paul's 
 
3 12 Judah's Sceptre and Joseph's Birthright 
 
 call and commission: “He is a chosen vessel unto me, 
 to bear my name before the (Ethnee) Gentiles, and 
 kings, and the Children of Israel.” —Acts 9: 15. 
 
 It was that Paul might go to the children of Israel 
 that the Holy Ghost hindered him from going into 
 Asia, and sent him into Macedonia, which included the 
 country once known as Mosei, and where many of the 
 Saacs still lingered. Then Paul pushed on into 
 Illyricum, a country which lies still further to the 
 northwest. This also is Paul’s reason for wanting to 
 go into Spain, whither he finally went. Iraenus, one 
 of the early Church Fathers, writing concerning the 
 work of Paul, says: “He established many Christian 
 churches among the Keltoi (Celts).” Also Clement, 
 of Rome, of whom Paul speaks as having his name in 
 the book of life, says of Paul, that he was the “Herald 
 (of the Gospel of Christ) in the West,” and that “he 
 had gone to the extremity of the West .” This could 
 not have been said by a writer at Rome without imply¬ 
 ing a journey into some countries much further to the 
 West. Chrysostom, another early Church writer, says: 
 “Paul preached in Spain,” and, according to the testi¬ 
 mony of several others, Paul also preached the Gospel 
 to the Britons. At all events, they received the Gospel, 
 and Jesus Christ, the son of David, became a “Light 
 to the nations; and became the glory of his people Is¬ 
 rael/' who were ruled over by the descendants of the 
 Prince of the scarlet thread; and who put a blood¬ 
 stained cross, the cross of St. George, into the heraldry 
 of their nation. Later they and their brother nation 
 became the evangelistic nations of the world. Thus 
 
A Study in Scarlet 313 
 
 through the many nations of Abraham’s seed has the 
 One Seed, the testator of the new covenant, been a 
 blessing to all the nations of the earth. 
 
 Well, indeed, may Jesus say: "If ye believe not his 
 ( Moses ) writings, how shall ye believe ky 
 
 WORDS?” 
 
CHAPTER VIII. 
 
 (CGYPTO-ISRAELITISH AND ANGLO-SAXON EMBLEMS. 
 
 ‘‘Now Israel loved Joseph more than all his children, 
 because he was the son of his old age, and he made 
 him a coat of many colors .” A souvenir of this coat of 
 many colors which Jacob made for Joseph is still found 
 in the many-colored plaid, as worn by the Scotch 
 Highlanders, not only at home, but by Highlander 
 societies, which exist in nearly every large Anglo- 
 Saxon city. The use of this vari-colored plaid, and the 
 custom of wearing it, can be traced as far back as the 
 Scottish people have any history, and yet its origin 
 among them is unknown; that is, it was unknown until 
 they began to know that they were the descendants 
 of Joseph. 
 
 Also, once upon a time, the Gileadites were at war 
 with Ephraim-Israel, “and the Gileadites took the pass¬ 
 ages of Jordan before the Ephraimites; and it was so, 
 that when those Ephraimites which were escaped said, 
 Let me go over; that the men of Gilead said unto them, 
 Art thou an Ephraimite? If he said, Nay; then said 
 they unto him, Say now Shibboleth, and he said, 
 S-iboleth; for he could not frame to pronounce it 
 right/' The Ephraimites seem to have had trouble 
 to pronounce the letter h, and many of Ephraim’s peo¬ 
 ple still have trouble with their h’s, especially the mod¬ 
 ern “Cockney.” 
 
 3i4 
 
Egypto-Israelitish, Anglo-Saxon Emblem 315 
 
 The Gileadites seem to have worsted Israel in this 
 war to which we have referred, but, according to 
 prophecy, there was to come a time when Ephraim 
 would nevermore be conquered by a Gentile nation. 
 And it must have been to this end that the Lord told 
 the islands to keep silent, “until my people renew their 
 strength.’’ For of this same people, this Israel that 
 is dwelling in the isles, the Lord says: “Behold, all 
 that were incensed against thee shall be ashamed and 
 confounded; they that strive against thee shall perish; 
 they shall be as nothing. Thou shalt seek them, even 
 them that contended with thee; they that war against 
 thee shall be as nothing, and as a thing of naught. For 
 I, the Lord thy God, will hold thy right hand, saying 
 unto thee, Fear not; I will help thee. Fear not, thou 
 worm Jacob, and ye men of Israel; I will help thee, 
 saith the Lord.”—Isa. 41:11-14. 
 
 When Balak, the king of Moab, hired Balaam to 
 curse Israel, and he could not, but was compelled by 
 the Lord to bless Israel, he said: “God brought him 
 forth out of Egypt; he (Israel) hath, as it were, the 
 strength of an unicorn ; he shall eat up the nations his 
 enemies, and shall break their bones, and pierce them 
 through with his arrows. He crouched, he lay down 
 as a lion, and as a great lion. Who shall stir him up? 
 Blessed is he that blesseth thee, and cursed is he that 
 curseth thee.”—Num. 24: 8-9. 
 
 Now, it is a most remarkable fact that two of these 
 racial emblems, the Lion and the Unicorn, which were 
 given to Israel with that compulsory blessing, are in 
 the coat-of-arms of Great Britain. This insignia, 
 or national seal, is, in part, the “Harp of David,” which 
 
316 Judah's Sceptre and Joseph's Birthright 
 
 was brought to the isles by Dan and Simeon, with the 
 Unicorn reared on one side and the Great Lion on the 
 other. The Lion is both Judah s and Israel's, so also 
 is the Unicorn not only Israel's, but Joseph's, and yet 
 in a special sense it belongs to Ephraim, because he had 
 the precedence in birthright. Thus Moses, on the day 
 of his death, while he was reiterating and enlarging 
 upon the prophecies and promises made by Jacob to 
 each of the tribal heads, said, concerning the blessings 
 of Joseph: “His glory is like the firstling of his Bul¬ 
 
 lock, and his horns are like the horns of Unicorns; 
 with them he shall push the people together to the ends 
 of the earth; and they are the ten thousands of 
 Ephraim (the thousands of each of the ten tribes) and 
 the thousands (of the one tribe) of Manasseh." 
 
 The English have not only the lion and the unicorn, 
 but they have also that which to them may mean only 
 a circle divided into four quarters. Still it is really a 
 reproduction of Ephraim's cake, for the four quarter- 
 
Egypto-Israelitish, Anglo-Saxon Emblem 317 
 
 ings are made by a cross. (See cut.) In one of these 
 quarterings is David’s harp, and in each of the other 
 three are young lions. 
 
 That Manasseh was a separate tribe is known from 
 the following: “There was also a lot of the tribe of 
 Manasseh, for he was the first-born of Joseph.”— 
 Judges 17:1. Also the following: “For the children 
 of Joseph were two tribes, Manasseh and Ephraim; 
 therefore, they gave no part unto the Levites in the 
 land, save cities to dwell in, with their suburbs.”— 
 Judges 14: 4. Thus was the land'divided by lot as the 
 Lord commanded, “But unto the tribe of Levi (the 
 priests) Moses gave not any inheritance; the Lord God 
 of Israel was their inheritance.” Thus with Joseph’s 
 two tribes, which was his promised “double portion,” 
 there were thirteen tribes in Israel, and only twelve 
 divisions of the land, so the Levites could have no land 
 inheritance; but they had the Lord, which was far bet¬ 
 ter, and they were allowed to eat the meat of sacrifice 
 from off the holy altar. 
 
 But Manasseh was not only a separate tribe, but as 
 a partaker of the birthright blessing, he and Ephraim 
 were to grow together until they became a multitude 
 in the midst of the earth; then he was to be separated 
 from his brethren, and become a great nation. This 
 is the reason of the prophecy, “Joseph is a fruitful 
 bough, even a fruitful bough by a well (literally by 
 the water), whose branches run over the wall.” Thus 
 God said: “Let the blessing come upon the 
 
 top of the head of him that was separated from his 
 brethren.” 
 
 Since there are thirteen tribes in Israel, and since 
 Ephraim and Manasseh were adopted after all the rest 
 
318 Judah's Sceptre and Joseph's Birthright 
 
 were born, and Ephraim is counted for Joseph, or 
 rather that they are counted interchangeably, there is 
 no other chance for Manasseh, numerically speaking, 
 but that he is number thirteen. Now, it is a significant 
 
 MANASSEH. 
 
 “He also shall become a People, and he also shall be Great.? 9 
 
 Gen.xlvlll. T9* 
 
 (cut of the obverse side of our national seal.) 
 
 fact, that when Manasseh separated from Ephraim— 
 when the people who have become a great nation sep¬ 
 arated from those who have become a company of 
 nations, because their branches have continued to run 
 
Egypto-Israelitish, Anglo-Saxon Emblem 319 
 
 over the wall—he, Manasseh, or America, had just 
 thirteen states, and that thirteen is the prominent num¬ 
 ber in all the emblems and heraldry of the land. 
 
 The first national flag of those original United States 
 had thirteen Stars and thirteen Bars. The bars sym¬ 
 bolize the Union, and the constellation of thirteen stars 
 was intended to symbolize the nation formed of thirteen 
 independent states. 
 
 In this, the Great Seal of our country, as represented 
 above, we have the arms and crest of the United States 
 of America. We would first call your attention to the 
 fact that the eagle is holding in what is called the 
 Dexter talon an Olive Branch. In the fourteenth 
 chapter of Hosea, that prophet, who has so much to say 
 about lost Ephraim-Israel, we have the following: “O 
 Israel, return unto the Lord thy God; I will heal their 
 backslidings; I will love them freely; for mine anger 
 is turned away from him. . .1 will be as the dew to 
 Israel, he shall grow like the lily (the national flower 
 of Egypt), and cast forth his roots as Lebanon (royal 
 cedar). His branches shall spread, and his beauty 
 shall be as the Olive tree. Ephraim will say, What 
 have I to do any more with idols ?” Ephraim is the rep¬ 
 resentative of the house of Joseph, and we have placed 
 this Scripture before our readers that they may see that 
 the Olive tree is among the insignia of the birthright 
 family, and that it is here represented as belonging to 
 one of the Branches of the birthright kingdom, and 
 since the birthright is Joseph’s, it is the Olive Branch of 
 Joseph which has been placed in the “Coat of Arms” of 
 Manasseh, the thirteenth tribe in Israel, who has now 
 fulfilled the prophecy of becoming a great nation . 
 
320 Judah’s Sceptre and Joseph’s Birthright 
 
 Still this fact, if it stood alone, might not mean so 
 much, but in the other talon, which is called the “Sin¬ 
 ister,” is a “Bundle of thirteen Arrows,” which repre¬ 
 sents the nation individually and collectively prepared 
 for war. It is marvelous that the Olive Branch should 
 have been made our official insignum of Peace, and that 
 the Arrows should have been made by law to represent 
 the War Power of the country, for the Arrows were 
 in the heraldry of Israel, as well as the Unicorn and 
 Lion, when Balaam was compelled to bless instead of 
 curse them. Also, the Josephites were How-men, and 
 Jacob, after speaking of Joseph and his branches, said, 
 “The archers have sorely grieved him, and shot at him, 
 and hated him. But his Bow (munitions of war) abode 
 in strength, and the Arms of his hands were made 
 strong by the hands of the mighty God of Jacob.”— 
 Gen. 49:23-24. It is a well-known, and much-rejoiced- 
 over fact that the Bow of the United States, which has 
 sent her Arrows into the ranks of her enemies, has 
 always abode in strength, and that both her chief men 
 and people have always said: “God has helped us.” 
 
 When Israel marched through the wilderness, she 
 had four standards that were called “Camp Standards.” 
 One of these was on the north, one on the east, one on 
 the south, and one on the west. But there were, be¬ 
 sides these, a family standard or ensign for each tribe. 
 Hence the Lord commanded saying: “Every man of 
 the children of Israel shall pitch by his own standard, 
 with the ensign of their father’s house; afar off about 
 the tabernacle shall they pitch.”—Num. 2: 2. The 
 object of the camp standards was, that when the time 
 came to camp or pitch their tents for the night, the 
 
Egypto-Israelitish, Anglo-Saxon Emblem 321 
 
 three tribes which belonged to each of these four camp 
 standards might gather to them. The compilers of our 
 reference Bibles understood this, hence they have given 
 the references to the four living creatures of Ezekiel 
 1 no as follows: “As for the likeness of their faces, 
 they four had the face of a Man (Num. 2:10) and the 
 face of a Lion (Num. 213), on the right side; and they 
 four had the face of an Ox (Num. 2:18) on the left 
 
 side; they four also had the face of an Eagle . (Num. 
 2:25.)” 
 
 » 
 
 The reference to the Lion reads: “And on the east 
 side, toward the rising of the sun, shall they of the 
 standard of the camp of Judah pitch throughout their 
 armies.” It was dying Jacob who gave the Lion to 
 Judah as the ensign of his royal house, in the follow- 
 • Judah is a lions whelp; from the prey, my 
 son, thou art gone up; he stooped down, he crouched 
 as a lion, and as an old (Lawbee-old, great, stout) lion, 
 who shall rouse him up ?” Oh! this is truly wonder¬ 
 ful, for, mark this, when his race was young Judah 
 as a Lion’s Whelp took a leap with Dan from Palestine 
 to the isles, and now he is there as an Old Lion, and 
 the question is, “Who shall rouse him up ?” 
 
 The fact that we find Judah’s Lion with the Unicorn 
 of Ephraim-Israel in the national seal of the Brith-ish, 
 or covenant, people is another evidence that the royal 
 remnant of the Judo-Davidic house found their way 
 to Ephraim-Israel at the time of the uprooting of the 
 Pharez line, who was then, as now, living in the isles 
 of the northwest. And it is also another evidence that 
 
322 Judah’s Sceptre and Joseph’s Birthright 
 
 the Saxon nations are the nations of Israel upon whom 
 “lighted” the Divine word, who is also “The Lion of 
 the Tribe of Judah ” 
 
 The reference from the Ox in Ezekiel is as follows: 
 “On the west side shall be the standard of the camp 
 of Ephraim according to their armies.” Here again 
 we have the representative of Joseph, the birthright 
 holder, of whom Moses said: “His glory is like the 
 firstling of his Bullock ” The Hebrew word that is 
 here translated bullock is the same as that in Ezekiel 
 i: io, which is rendered Ox. In fact, there is but one 
 word in the Hebrew (shur, or shour) for ox, bull, or 
 cow. But the above shows us that the family ensign 
 of Joseph was a bovine. This is the reason for such 
 expressions as, “Ephraim is an heifer that is taught,” 
 and “Israel slideth back as a backsliding heifer.” It 
 was also because of this fact that, when Jeroboam, of 
 the house of Joseph, wanted to make idols which would 
 be attractive to Ephraim-Israel, he made two calves; 
 i. e., a bullock and a heifer. The Unicorn of Israel is 
 now in the national insignia of that people, but the 
 family ensign still clings to them as a national nick¬ 
 name ; i. e., “John Bull ” 
 
 Thus far it is clear that the Lion, of Ezekiel’s vision 
 was the camp standard of Judah, which was on the 
 east; and that the Ox of his vision was the ensign of 
 the family of Joseph, which was with Ephraim in the 
 west. As we continue to investigate the signification 
 of these four living creatures we find that the refer¬ 
 ence to the Eagle reads as follows: “The standard 
 of the camp of Dan shall be on the north side of their 
 armies.” We have already shown, while explaining 
 
Egypto-Israelitish, Anglo-Saxon Emblem 323 
 
 Ezekiel’s riddle concerning the pulling down of him 
 that was high, and the exaltation of him that was low, 
 that the Eagle was, at that time, the ensign of the tribe 
 of Dan; but since that time they have used the Leaping 
 Lion’s Whelp, with the serpent’s tail, and the Eagle, like 
 everything else that pertains to national Israel, has 
 fallen to the birthright family, and is now the national 
 ensign of the thirteenth tribe of Israel, the people of 
 which are not only the descendants of Manasseh, the 
 first-born of Joseph, but they also compose the first¬ 
 born nation out of the “Many Nations/’ which were 
 promised to Abraham, Isaac, Jacob, and Joseph, and 
 whose ensign Eagle holds in his beak a scroll upon 
 which is written their national motto, “E Pluribus 
 
 Unum,” which has thirteen letters, and means “One 
 out of MANY.” 
 
 Therefore, concerning a certain land which is in¬ 
 dwelt by a portion of Israel, we have the following: 
 Ho (or Hail, not Woe, as in the King James version 
 of the Scriptures) to the land shadowing with wings, 
 which is beyond the rivers of Ethiopia: that sendeth 
 ambassadors by the sea, even in vessels of bulrushes 
 upon the waters, saying: Go, ye swift messengers, 
 to a nation scattered and peeled, to a people terrible 
 from their beginning [note that] ; hitherto a nation 
 meted out [measured out by a time of prophecy, which 
 is called the times of the Gentiles ] and trodden down, 
 whose [home, or ancient] land the Rivers [Now, 
 therefore, behold the Lord bringeth upon them (Israel) 
 the waters of the river, strong and many, even 
 the king of Assyria, and all his glory; and he shall come 
 up over all his ( Israel’s) channels, and go over all his 
 
324 Judah’s Sceptre and Joseph’s Birthright 
 
 banks.” —Isa. 18:8-7] have spoiled! All ye inhabitants 
 of the world, and dwellers on the earth, see ye, when he 
 (that nation shadowed with wings) lifteth up an en¬ 
 sign.” We have thus parenthesized Isa. 18:8-7 with Isa. 
 18:1-3, that our readers may know that this land which 
 had set up an ensign of outstretched wings was a land 
 in which Israelites were dwelling, for it was the king 
 of Assyria, who came up against Ephraim-Israel, over¬ 
 flowed his land, and led him into captivity. Prior to 
 this, Moab had once held Israel in derision, and the 
 Lord, in condemning their arrogance, said: “He 
 (Israel) shall fly as an Eagle, and spread his wings 
 over Moab.”—Jer. 48: 40. No wings except those 
 which are spread out can be shadowing wings, and the 
 Shadowing wings of Israel’s Spread Eagle are in the 
 ensign of the United States of America. Hence, Amer¬ 
 ica is the land shadowed by wings of which Isaiah 
 wrote, whose ambassadors cross the sea in vessels of 
 bulrushes, or, literally, of caldrons which absorb water; 
 i. e., the modern steamship. 
 
 The Shield, or escutcheon, which is borne on the 
 breast of the Spread Eagle, has thirteen pieces, called 
 pales, or paleways, which comes from the same word 
 as palings or pickets. These thirteen paleways are 
 united by one at the top. The Lord said to Abraham: 
 “I am thy Shield ” 
 
 On the national seal of America, the “Great People,” 
 above the shadowing wings and the scroll, is a Cloud 
 emitting rays of Glory. “Aaron spake unto the whole 
 congregation of the children of Israel,.. .and behold the 
 Glory of the Lord appeared in the Cloud.” To our 
 fathers that glory Cloud was significant of the presence 
 
Egypto-Israelitish, Anglo-Saxon Emblem 325 
 
 of Jehovah. That Glory Cloud, which hung over Israel, 
 guided those who had but just escaped from the Egyp¬ 
 tian bondage, and it stood between them and their ene¬ 
 mies. But this is not all, for this Cloud of our American 
 heraldry surrounds what is called “The Constellation/’ 
 
 the great pyramid. 
 
 THE REVERSE SIDE OF AMERICANS NATIONAL SEAL. 
 
 This constellation is a group of thriteen stars, or plan¬ 
 ets, on a field of azure sky, which is exactly the same 
 number of planets that appeared on the azure sky in 
 the dream of Joseph, which drove him into separation 
 from his brethren. 
 
326 Judah’s Sceptre and Joseph’s Birthright 
 
 Any one of these features in the blazonry of our 
 nation might have been a coincidence, but when we 
 see that there is not a single feature, but that which is 
 Josephic and Israelitish, it is simply astounding. But 
 when we turn our face upon the reverse side 
 of that great national seal we are overwhelmed, for 
 there stands the Great Pyramid of Egypt, which is one 
 of the two great monuments of Egypt, the birthplace 
 of Ephraim and Manasseh, the Egypto-Israelitish sons 
 of Joseph, the son of Jacob, the son of Isaac, the son 
 of Abraham. And, marvel of marvels! The national 
 Crest of England has that other great monument of 
 Egypt, the Sphinx, on its reverse side. Thus do the 
 people of Great Britain and the United States of 
 America, the Brother nations, by that which speaks 
 louder than words, for signs are arbitrary, say that 
 they are the offsprings of the Egypto-Israelitish holders 
 of the Abrahamic birthright. 
 
 The people of the United States made this declara¬ 
 tion by that which was made a law on Thursday, June 
 20, 1782, for on that day the ensign which bears those 
 shadowing wings of Israel, together with the Heraldry 
 of Joseph, became a law among us. Also over the 
 pyramid on the reverse side of the Great Seal of Amer¬ 
 ica is another thirteen-lettered motto, which, of course, 
 is not only lawful, but also national; i. e., “Annuit 
 Coeptis ,”—“He (the Lord) hath prospered our under¬ 
 takings.” This also is Josephic, for we read, ‘The 
 Lord was with Joseph, and he was a prosperous man.” 
 “The Lord was with him (Joseph), and that which he 
 did the Lord made it to prosper ” —Gen. 39: 3-23. 
 
 To those who understand the Cabala and the arith- 
 
Egypto-Israelitish, Anglo-Saxon Emblem. 1 327 
 
 mography of the Scriptures, it is known that the num¬ 
 ber thirteen is significant of Rebellion , but all that we 
 can say about it here is that the first time this number 
 occurs in the Bible it is with reference to Rebellion 
 (Gen. 14: 4). Surely that people whose characteristic 
 number is thirteen did rebel in 1776, and prospered in 
 it, too. They also prospered in 1814, in another little 
 affair concerning the acquisition of a vast stretch of 
 territory known as Louisiana. 
 
 This people have also had rebellion within their own 
 borders, and it is a remarkable fact that, although thir¬ 
 teen was not the number of states in the Confederacy, 
 the Confederate Congress, in 1863, formally adopted a 
 battle flag for the Confederacy, and also a Confederate 
 flag. The Battle Flag was a white field with a blue 
 cross of this (X) shape, in which there were thirteen 
 stars. The flag for the Confederacy was white, with 
 a red field in the Dexter chief corner, bearing this same 
 (X) cross with its thirteen stars. Here again is both re¬ 
 bellion and the birthright cross of the house of Joseph. 
 In this struggle the government also prospered, and it 
 was essential that it should thus prosper, not only in 
 this case, but also in the others of which we have 
 spoken, in order to fulfill a prophecy concerning one 
 feature of their history, namely: “Shew my people 
 their transgression, and the house of Jacob their sins. 
 Is not this the fast that I have chosen? to undo the 
 heavy burdens, and let the oppressed go free, and that 
 Ye break every yoke?” These are the reasons for which 
 Our Race go to war. England freed her slaves in 1838 
 and America freed hers in 1861. 
 
 It has often been said that brothers would quarrel. 
 
328 Judah's Sceptre and Joseph’s Birthright 
 
 Judah and Ephraim did, and so have Ephraim and 
 Manasseh; and the troubles to which we have thus far 
 alluded have been family affairs. When it comes to 
 these family difficulties, that one will always conquer 
 which must do so in order to fulfill the word of God. 
 But when it comes to war with non-Israelitish nations, 
 whether it be to undo heavy burdens, to let the op¬ 
 pressed go free, to break the yoke of slavery, or for 
 whatever reason, then the Israel of which we speak 
 will always succeed. For it is of literal, fleshly, Joseph 
 Israel, of whom also is spiritual Israel, of whom it is 
 said: “No weapon that is formed against thee shall 
 prosper.” And also the following: “The remnant of 
 Jacob shall be among the Gentiles in the midst of many 
 people as a lion among the beasts of the forest, as a 
 young lion among the sheep (marg. goats) ; who, if he 
 go through, both treadeth down, and teareth in pieces, 
 and none can deliver. Thine hand shall be lifted up 
 upon thine adversaries, and all thine enemies shall be 
 cut off.”—Mich. 5 : 8-9. 
 
 It was in fulfillment of these promises that Napoleon, 
 the hitherto victor, bit the dust at Waterloo. It was in 
 fulfillment of these promises that the American fleet 
 entered Manila Bay, and destroyed the enemy’s fleet 
 with the loss of only seven men. It was in fulfillment 
 of these words of Divine truth that the American fleet 
 destroyed the Spanish fleet in Cuban waters and lost 
 only one man. It was that these promises might be 
 fulfilled that Sam Houston, with only seven hundred 
 and fifty raw recruits, fought the decisive battle against 
 the Mexican army at San Jacinto, April 21st, 1836, in 
 which he annihilated the Mexicans at one blow, killing 
 
Egypto-Israelitish, Anglo-Saxon Emblem 329 
 
 six hundred and fifty, capturing three hundred and 
 fifty, and putting the rest to flight, and yet losing only 
 eight men and twenty-five wounded. But space for¬ 
 bids to tell of the many similar cases. 
 
 When the children of Israel were singing unto the 
 Lord over the victory he had given them by destroying 
 the armies of Pharaoh, they said: “Thou didst blow 
 with thy wind, the sea covered them: they sank as lead 
 in the mighty waters. Who is like unto thee, O Lord, 
 among the mighty ones? Who is like thee, glorious 
 in holiness, fearful in praise, doing wonders ?” In the 
 forty-first chapter of Isaiah, where the Lord says to 
 Israel in the isles, “They that War against thee shall 
 be as nothing, and as a thing of naught,” he also says: 
 “Thou shalt fan them, and the wind shall carry them 
 away, and the whirlwind shall scatter them.” One ful¬ 
 fillment of this promise was the destruction of the “In¬ 
 vincible Spanish Armada,” when they went against 
 the English in 1588, concerning which the American 
 Cyclopedia gives the following: “The Spanish Armada 
 sailed May 29, but a storm compelled it to return; and 
 it was not till the end of July that the two fleets met and 
 joined in battle near the English coast. After a series 
 of actions that lasted several days, the Spaniards were 
 utterly routed, the elements assisting the English.” The 
 underscores are ours, as we wish to call your attention 
 to how the Lord helped. This Armada consisted of 
 130 vessels all told, and was unequaled in its time. 
 Israel in the isles had not yet fully renewed their 
 strength. The history continues, “Having left Lisbon 
 for Corunna for stores, May 29, 1588, the fleet was dis¬ 
 persed by a violent storm, and, though all the ships 
 
33 ° Judah’s Sceptre and Joseph's Birthright 
 
 joined at Corunna with the exception of four, they 
 were considerably shattered, and had to be repaired. 
 Reports having reached England that the armament 
 was completely disabled, the government ordered its 
 own ships to be laid up; but Lord Howard, the admiral, 
 opposed this order, set sail for Corunna, learned the 
 truth, and on his return continued warlike prepara¬ 
 tions. Soon after, being informed that the Armada had 
 hove in sight, he weighed anchor, and as it passed 
 Plymouth, July 31, stood out in its rear and opened a 
 destructive fire. Having the windward position, and 
 being greatly superior in speed, he was able to inflict 
 serious damage without loss to himself. All the way 
 along the channel the English followed the Armada 
 with the same tactics, taking advantage of the changing 
 winds, harassing the Spaniards, capturing two or 
 three of their best vessels, and yet keeping all the while 
 virtually out of reach. The Spaniards proceeded 
 toward the coast of Flanders, keeping as close together 
 as possible ... Off Calais the Armada cast anchor, wait¬ 
 ing for the Duke of Parma's fleet to come out of the 
 Flemish harbors; but Parma had nothing but unarmed 
 barges, and could not come out until the Armada had 
 beaten off the Anglo-Dutch blockading squadron. 
 Driving the Spaniards out of Calais roads by means of 
 fire ships, Aug. 8, Howard and Drake now forced them 
 toward the Flemish coast, with the purpose of getting 
 them into the North Sea and cutting off their com¬ 
 munications with Dunkirk. The battle began at day¬ 
 break off Gravelines, and lasted till dark. The Span¬ 
 iards were completely defeated. Several of their largest 
 ships were lost, and 40,000 men were killed, and prob- 
 
Egypto-Israelitish, Anglo-Saxon Emblem 331 
 
 ably at least as many were wounded. It was impossi¬ 
 ble either to return to Calais or to reach the Duke of 
 Parma. Their provisions were nearly exhausted, and 
 the English fleet, apparently little injured , still hovered 
 on their weather beam. It was imperative that they 
 should return to Spain for fresh stores. The passage 
 through the channel being closed by the English fleet, 
 the Spaniards, now counting 120 vessels, undertook to 
 round Scotland and Ireland. But in the neighborhood 
 of the Orkneys they were dispersed by a storm. Some 
 of them foundered . About thirty were afterward 
 wrecked on the west coast of Ireland . Those of the 
 creivs who escaped to shore were generally killed, and 
 it was calculated that about 14,000 thus perished.” 
 
 Remember, these historic and cyclopedic writers are 
 not supposed to know that God has said that, in order 
 to defend his birthright people, he would send a wind 
 to carry away this so-called “Invincible Armada,” and 
 a whirlwind to scatter them. Hence their testimony 
 is all the more striking. Surely the people of modern 
 Israel, who dwell in the Isles, might also sing unto 
 the Lord, saying: Thou didst blow with thy wind, 
 and carried them (their enemies) away, and the whirl¬ 
 wind did scatter them. Who is like the Lord, glori¬ 
 ous in holiness, fearful in praise, doing wonders ?” 
 Truly, Jesus has well said: (( If I have told you of 
 earthly things, and ye believe not, how shall ye believe 
 if I tell you of heavenly (spiritual) things?” 
 
 CONCESSIONAL. 
 
 Still we call to our God of old; 
 
 God of the <( far off” Isaac line; 
 
33 2 Judah's Sceptre and Joseph’s Birthright 
 
 Our God, whose word doth make us bold 
 To claim our heritage divine. 
 
 The Lord of hosts is with us yet, 
 
 Doth He forget? Doth He forget? 
 
 It cannot be that Isaac dies; 
 
 His people and his kings depart; 
 
 Before his God the Saxon lies, 
 
 Glad and brave, but with contrite heart. 
 
 The Lord of hosts is with him yet, 
 
 Doth He forget ? Doth He forget ? 
 
 Called in Him we are today 
 
 No longer passing through the fire; 
 
 Altho’ we were but yesterday 
 As one of Nineveh and Tyre. 
 
 The Lord of nations guides us yet. 
 
 Doth He forget ? Doth He forget ? 
 
 When battles rage we cannot lose, 
 
 God makes all men to stand in awe 
 
 Of Saxons, now that He doth use 
 The race to whom He gave his law. 
 
 His t( Battle ax” we are, as yet, 
 
 Doth He forget ? Doth He forget ? 
 
 Our fathers once did idols trust, 
 
 Also their strength and iron shard; 
 
 Now, though we number as the dust, 
 
 We call on thee, Lord God, to guard! 
 
 For Thou hast proved Thy holy word, 
 
 Shown mercy to Thy people, Lord! 
 
CHAPTER IX. 
 
 THE TWO-FOLD ASPECT OF PROPHETIC ISRAEL. 
 
 The multitude of people which was predicted for 
 the house of Joseph never was realized while they 
 dwelt in Samaria, their Palestinean home; but the in¬ 
 crease of the Saxon race is acknowledged to be phe¬ 
 nomenal. National statistics show that Russia doubles 
 her population in 140 years, Spain in 142 years, France 
 in 150 years, Turkey in 555 years; but that England 
 doubles her population every 45 years, and that the 
 United States doubles theirs in 25 years. This is a 
 wonderful vindication of the truth which we are bring¬ 
 ing, for the word of truth declares: “Thou hast in¬ 
 creased the nation, O Lord, thou hast increased the 
 nation: thou hast removed it far unto all the ends of 
 the earth. —Isa. 26:15. The fulfillment of this proph¬ 
 ecy is today called “Imperialism.” 
 
 One of the first national characteristics mentioned in 
 prophecy concerning Isaac’s seed is, that they shall 
 possess the gates of those that hate them. Gates are 
 entrances. National gates are now called “ports.” 
 Since the acquisition of the Sandwich Isles, Porto Rico 
 and the Philippines by the United States, the Saxons 
 control nearly all the national gateways of the world. 
 For, prior to that time, England and America con¬ 
 trolled all the ports of the North American con¬ 
 tinent, and England possessed, not only all the ports 
 of the British Isles and those in Australian waters, but 
 
 333 
 
334 Judah's Sceptre and Joseph's Birthright 
 
 also Gibraltar, Suez Canal, Malta, Alexandria, Cyprus 
 Island, gates into China, the German Ocean, the Cape 
 gate into the Indian Ocean, and all the gates of India, 
 gates along the east and west coasts of Africa, and the 
 Cape Horn gate from the Atlantic into the Pacific 
 Ocean. In the face of such foretold facts as these 
 for the house of Joseph, need we be surprised that 
 God, who declareth the end from the beginning, should 
 include in the blessings of his birthright man, “the deep 
 that croucheth beneath” his vessels ? 
 
 The Lord also says of Joseph, “He shall push the 
 people together, to the ends of the earth: and they 
 (who together are doing the pushing) are the ten thou¬ 
 sands of Ephraim, and they are the thousands of Ma- 
 nasseh.” This seems to imply an alliance, offensive and 
 defensive, on the part of these brother nations, the 
 outcome of which will be that they together shall push 
 the rest of the nations to the ends of the earth. This 
 alliance would be but natural, for while it is true that 
 brothers are apt to quarrel and fight among themselves, 
 it is also true that one of these brothers is not going to 
 stand by and allow a stranger to jump on his brother 
 and thresh him. And while we write, the talk of just 
 such an alliance is in the air, and we are sure the result 
 will be as God hath said. 
 
 God also further says, “Behold, the people of Israel 
 shall rise up as a great Lion, and lift himself as a 
 young lion; he shall not lie down until he eat of the 
 prey, and drink of the blood of the slain. He hath as 
 it were the strength of an Unicorn: he shall eat up the 
 
The Two-fold Aspect of Prophetic Israel 335 
 
 nations his enemies, and shall break their bones, and 
 pierce them through with his Arrows/' We have 
 requoted this Scripture, concerning the eating up of the 
 nations, so that our readers may see that, when this 
 time of the destruction of the nations comes, the Lion 
 of Judah, which is with Ephraim, the Unicorn of 
 Ephraim, and the Arrows of Manasseh are together, 
 i. e., England and America. 
 
 The Lord also says of this same people, “The por¬ 
 tion of Jacob is not like them (destroyed) ; for he 
 (God) is the former of all things: Israel is the rod of 
 his inheritance: the Lord of hosts is his name. Thou 
 art my Battle Ax and Weapons of War: for with 
 thee will I break in pieces the nations, and with thee 
 will I destroy kingdoms Jer. 51: 19-20. “There is 
 none like unto the God of Jeshurun (symbol name for 
 Israel), who rideth upon the heaven in thy help, and 
 in his excellency on the sky. The eternal God is thy 
 refuge, and underneath are the everlasting arms: and 
 he shall thrust out the enemy from before thee; and 
 
 shall say, Destroy them. Israel then shall dwell in 
 safety alone.”—Deut. 33: 26-27. 
 
 This is undoubtedly to be the final outcome of 
 Israel s history, and yet, prior to this, and while they 
 are dwelling in the midst of other nations, it is said 
 of them: “The remnant of Jacob shall be in the midst 
 of many people as a dew from the Lord, as the showers 
 upon the grass.” And yet it is in the very next verse 
 that the prophet says of this same people, that they 
 are the strongest power on earth, “Who, if fu: go 
 
336 Judah’s Sceptre and Joseph’s Birthright 
 
 through, both treadeth down, and teareth in pieces, anc/ 
 none can deliver.”—Micah 5: 7-8. 
 
 Here, to say the least, is a two-fold aspect, or two 
 characteristics of the same race; that is, a people who 
 are as the refreshing and fruitful showers, and as 
 dew from the Lord to the nations around them; and 
 yet they are a people whom none of those nations who 
 go to war with them can conquer. This double phase 
 of character is due to the fact that they are that por¬ 
 tion of the elect race with whom are those who also 
 belong to the election of grace . This is both the 
 national and the spiritual character of the Christian¬ 
 ized house of Joseph, for the Lord does say of Eph- 
 raim-Israel, whom he says is in the isles afar off, whom 
 he also calls the nations, of whom he says, “Thou shalt 
 yet plant vines upon the mountains of Samaria ” that 
 they “found grace in the wilderness; even Israel — 
 Jer. 31. We are told that the lazv was given by Moses, 
 but that grace and truth came by Jesus Christ, and 
 since the Divine word which was sent to Jacob lighted 
 upon Israel, even Ephraim, we know that the grace 
 which they received in their far away home was the 
 Grace of the Gospel of the Son of God. The wilder¬ 
 ness where these people received the grace of God is 
 that country whither they went when they were cast 
 out of the land of their fathers, which at that time was 
 unknown and uninhabited, hence a wilderness. The 
 fact that this people received the Gospel, while cast out 
 and lost, is also a fulfillment of the prophecy by Jere¬ 
 miah in which the Lord says that he will send many 
 fishers, Gospel fishers, and they shall fish them. This 
 
The Two-fold Aspect of Prophetic Israel 337 
 
 is also why we are told that “Ephraim shall say, What 
 have I to do any more with idols ?” 
 
 “But,” questions one, “are there no Gentiles who 
 have become Christians except these nations which are 
 of the birthright kingdom of Israel ?” Our answer is, 
 Yes; but each of these also, like Ephraim and Manas- 
 seh, needed to be adopted. This is why we are told, 
 “As many of you as have been baptized into Christ 
 have put on Christ. And if ye be Christ’s, then are ye 
 Abraham’s seed, and heirs according to the promise.” 
 This adoption is necessary in all cases where the per¬ 
 sons are of non-Israelitish nations, for the covenants, 
 the promises, and the adoption are Israelitish, and be¬ 
 long to none who are not of the seed of Abraham. 
 Those who are thus adopted become flesh of his flesh 
 and bone of his bone. It is for this reason that Jesus 
 took on himself the seed of Abraham, for it behooved 
 him to be made like unto his brethren. This involves 
 many questions which cannot be discussed here, but we 
 take time to say that, in order to belong to the election 
 of grace, the adopted son is born of the spirit, and the 
 home-born must also be born of the spirit. It is the 
 conquering, literal, fleshly Israel that is a type of the 
 conquering, literal, spiritual Israel. It is the literal, 
 fleshly adoption into national Israel, which is the 
 earthly family of God, that is a type of the literal spirit¬ 
 ual adoption into the heavenly family of God, of whom 
 Jesus Christ was the first-born among many brethren, 
 both in the flesh and in the spirit, and who is also the 
 first-born among many brethren in a two-fold sense, for 
 he was not only the first among those who are both 
 
338 Judah's Sceptre and Joseph's Birthright 
 
 sons of God and sons of Abraham, but he was also the 
 first out of the many who shall yet be “the children of 
 the resurrection” 
 
 The fact that Joseph-Israel becomes Christianized 
 while cast out of their land is the reason for the* fol¬ 
 lowing : “Loose thyself from the bands of thy neck, O 
 captive daughter of Zion. For thus saith the Lord, Ye 
 sold yourselves for naught, and ye shall be redeemed 
 without money. For thus saith the Lord God, My peo¬ 
 ple went down aforetime into Egypt to sojourn there, 
 and then Assyrian oppressed them without cause.” To 
 be redeemed without money is certainly a new covenant 
 truth, and one that is heralded from our pulpits every¬ 
 where. On Mt. Zion, inside the walls of Jerusalem, the 
 city of David, were the royal dwellings; hence, Zion 
 becomes one of the generic names for the seed of 
 Abraham, Isaac, Jacob, Joseph or Judah. This captive 
 daughter of Zion, who the Lord declares shall be 
 redeemed without money, went first to Egypt, and was 
 also oppressed by the Assyrian. It was the Birthright 
 people who were led captive into Assyria. 
 
 It is the barren woman, the desolate, the woman for¬ 
 saken , the one who knew the reproach of widowhood, 
 the wife of youth, who had been divorced, of whom the 
 Lord declares, that she had more children than when 
 married, and to whom the Lord says: “Enlarge 
 the place of thy tent (dwelling) and let them stretch 
 forth the curtains of thine habitations, spare not, 
 lengthen thy cords, and strengthen thy stakes; for 
 thou shalt break forth on the right hand and on the 
 left; and thy seed shall inherit the Gentiles." “Impe- 
 
The Two-fold Aspect of Prophetic Israel 339 
 
 rialism” again. But it is this same woman to whom the 
 Lord says, “Thy maker is thine husband . . . for a 
 small moment have I forsaken thee; ... In a little 
 wrath I hid my face from thee for a moment; but with 
 everlasting kindness will I have mercy on thee, saith 
 the Lord thy Redeemer . ... In righteousness shalt 
 thou be established; and great shall be the peace of thy 
 children. . . . Whosoever shall gather against thee 
 shall fall for thy sake. . . . No weapon that is formed 
 against thee shall prosper (be this weapon against 
 either the election of grace or against their nation) ; 
 and every tongue that shall rise against thee in judg¬ 
 ment thou shalt condemn. This is the heritage (na¬ 
 tional and spiritual) of the servants of the Lord, and 
 their righteousness is of me, saith the Lord.”—Isa. 
 54th chapter. “For the transgressions of my people 
 was he (he is brought as a lamb to the slaughter) 
 stricken.” 
 
 Jesus said, concerning his Church, “I will never leave 
 thee nor forsake thee”; and concerning this one-time 
 cast-off and forsaken people, this promise is given: 
 “Thou shalt no more be termed forsaken.” Why? 
 Because “the Redeemer shall come to Zion, and unto 
 them that turn from transgression in Jacob, saith the 
 Lord. As for me, this is my covenant with them, saitll 
 the Lord; My spirit that is upon thee, and the words 
 which I have put in thy mouth, shall not depart out 
 of thy mouth, nor out of the mouth of thy seed, nol 
 out of the mouth of thy seed's seed, saith the Lord, 
 from henceforth and forever.”—Isa. 59:20-21. 
 
 The failure, hitherto, to identify the Gospel promise* 
 as belonging to that branch of the Abrahamic 
 
340 Judah's Sceptre and Joseph's Birthright 
 
 posterity which has the accompanying national charac¬ 
 teristics, has been the cause of untold confusion, untold 
 harm, untold skepticism, as well as much loudly-told 
 infidelity, both within the pale of Christian denomina¬ 
 tions and out of them. 
 
 Tom Paine boldly asserted that he was led into in¬ 
 fidelity because he saw that the Jewish people never 
 had fulfilled and never could fulfill the prophecies of the 
 Old Testament. In 1898 B. Fay Mills, the one-time 
 Spirit-filled evangelist, said, “In the fourth place, the 
 prophecies of the Old Testament (to Israel) have not 
 been realized. Today," he says, “the Bible is no more 
 inspired than the Koran." 
 
 "The Lord of Hosts hath sworn, saying, Surely as I 
 have thought, so shall it come to pass; and as I have 
 proposed, so shall it stand."—Isa. 14: 24. 
 
 Prof. Rawlinson, in his Homiletics on the above text, 
 says: “It is weakness on the part of man to need any 
 confirmation of a promise which God makes. When 
 He condescends to swear that his promise shall hold 
 good, it does not really add to the certainty of the 
 thing promised, since the certainty was absolute from 
 the first. But man is so accustomed to mistrust his 
 fellows that he will even mistrust God, as though with 
 him were Variableness or shadow of turning.'" And 
 yet this same Prof. Rawlinson when writing of the 
 ten-tribed Kingdom of Israel, says: “They ceased to 
 exist.” It is painful to find men who will speak so 
 highly of God at one time and so belittle him in regard 
 to his promises to Israel. Well may the Lord say, 
 “Thus have they despised my people, that they should 
 be no more a nation before them." 
 
The Two-fold Aspect of Prophetic Israel 341 
 
 The Rev. Baring Gould tells us that "God’s first 
 purpose has been partially frustrated. The church has 
 taken Israel’s place as the body.” 
 
 Dr. Ladd, in The Doctrine of Scripture, Vol. 1, page 
 442, says: "The Christian church has taken the place 
 of the Jew to receive in different form the substance of 
 the salvation which they expected for themselves. The 
 Christian church is the true Israel, the seed of Abra¬ 
 ham, the inheritor and recipient of the Messianic 
 prophecies.” 
 
 Opinions, similar to these, are held generally 
 throughout the Christian church; while others hold 
 that we are a sort of modern Israel of whom the Bible 
 is silent, and yet both schools appropriate to Chris¬ 
 tianity all the good things which are promised to the 
 Lord’s chosen people, and pile all the evil things upon 
 the Jews. As if the Lord were guilty of making prom¬ 
 ises to one people and fulfilling them to another. 
 
 To be in harmony with the facts, Dr. Ladd should 
 have defined the situation as follows: "The Christian 
 church is the true Israel of God which has received, in 
 the same form and substance, that salvation which the 
 Jews refused, for it is composed of men who are born 
 of the spirit and who belong to the material Israel, the 
 seed of Abraham, the inheritors and recipients of the 
 Messianic prophecies, upon whom lighted the Divine 
 word —he whom the Jews rejected.” 
 
 In the chapter on the heraldry of Israel and the 
 Saxons, we explained that the Lion, the young Ox, 
 and the Eagle were the camp standards of Israel. But 
 we gave no explanation concerning "The Man,” which 
 was also one of these four camp standards. The refer- 
 
34 2 Judah's Sceptre and Joseph's Birthright 
 
 ence to the man in Ezekiel 1:10 cites us to Numbers, 
 .2:10, which reads: “On the south side shall be the 
 standard of the camp of Reuben." Concerning these 
 symbols, Dr. Seiss says: “]ewish writers tell us that 
 the standard of each tribe of Israel took the color of 
 the stone which represented it in the High Priest's 
 breastplate, and that there was wrought upon each a 
 particular figure—a lion for Judah, a young ox for 
 Ephraim, a man for Reuben, and an eagle for Dan. 
 These were the representative tribes, and all the rest 
 were marshaled under these four standards (Num. 
 11 ) > —Judah, on the east, with Issachar and Zebulon; 
 Reuben, on the south, with Simeon and Gad; Ephraim, 
 on the west, with Manasseh and Benjamin; and Dan, 
 on the north, with Asher and Naphtali. In the center 
 of this quadrangular encampment was the tabernacle 
 of God, with four divisions of Levites forming an 
 inner encampment around it. It was thus that Israel 
 was marched through the wilderness, under the four 
 banners of the lion, the young ox, the man, and the 
 flying eagle. These were their ensigns, their guards, 
 their coverings, the symbols of power by which they 
 were protected and guided. They were parts of that 
 divine and heavenly administration which led them 
 forth from bondage, preserved them in the wilderness, 
 and finally settled them in the promised land." These 
 facts were undoubtedly known to the compilers of our 
 reference Bibles, hence the references from Ezekiel’s 
 vision to the outward, material and earthly aspect of 
 the people to whom Ezekiel was sent, for he was sent 
 to the ten-tribed kingdom, and remained among them 
 seven days. (See former chapter.) 
 
1 he Two-fold Aspect of Prophetic Israel 343 
 
 We know of no Old Testament Scriptures which will 
 show why the ensign of Reuben was a man except that 
 the name Reuben means "Behold a son,” or "See ye a 
 son.” Genesis 29 .-32 settles that forever. A son pre¬ 
 supposes a man. The sons of Benjamin were the men 
 of Benjamin, as we have shown. Also, a son of Israel 
 is a man of Israel. It is certainly fitting that the ensign 
 of Reuben should have been a man , for he was the first¬ 
 born of Israel. An expression like this : "Who raised 
 up this righteous man from the east ?” as applied to the 
 nation of Israel, may have had some reference to the 
 ensign of the man of Reuben. But, if this be so, it 
 would be next to an impossibility to trace it positively, 
 for the word man is in such general use that, should 
 we undertake it, we should soon get lost in the mazes. 
 
 But we are sure of this one thing, namely: that the 
 ensign of that first-born of Israel was a type of another 
 first-born, of whom the prophet declares, "Unto us a 
 son is born, and my people Israel, even Ephraim, shall 
 know.” Also, when this son of Abraham was led out 
 to be slain for the sins of that people, Pilate said: "Be¬ 
 hold the man.” 
 
 Joseph inherited the first-born blessing which Reu¬ 
 ben forfeited and the ensign of the cross in the hands 
 of the people who are the inheritors of the blessings of 
 the Gospel of the grace of the Son of God, declared, 
 in the arbitrary language of signs, "Behold the man.” 
 Thus it seems that the "Double Portion” of Joseph 
 was a type of his double blessing, i. e., the blessing of 
 the Abrahamic Birthright and the Gospel of Grace, for 
 they certainly are the recipients of both. 
 
344 Judah's Sceptre and Joseph’s Birthright 
 
 It is for this reason that the Lord says: “They,” 
 Joseph-Israel, “shall rejoice in their portion: therefore 
 in their land they shall possess the Double (i. e., two 
 portions in the land) : everlasting joy shall be unto 
 them. . . . And their seed shall be known among the 
 Gentiles, and their offspring among the people; all that 
 see them shall acknowledge them, that they are the seed 
 which the Lord hath blessed.” —Isa. 61 *.7-9. 
 
 This word double gives that whole prophecy in the 
 context to Joseph. The next verse is as follows: “/ 
 will greatly rejoice in the Lord; my soul shall be joy¬ 
 ful in my God\ for he hath clothed me with the gar¬ 
 ments of salvation, he hath covered me with the robe 
 of righteousness, and as a bridegroom decketh himself 
 with ornaments, and as a bride adorneth herself with 
 her jewels” 
 
 Truly “God is good to Israel, even to such as are 
 of a clean heart.” Among that people who received 
 “grace in the wilderness” none may have a clean heart 
 except those who trust the blood of atonement; i. e., the 
 blood of Jesus Christ, the Lamb of God, who taketh 
 away the sin of the world. 
 
 Prior to the crucifixion of this man, this first-born 
 Son of God, Caiaphas, in the heat of discussion con¬ 
 cerning the interests of their nation, said: “Ye know 
 nothing at all, nor consider that it is expedient for us, 
 that one man, should die for the people, and that the 
 whole nation perish not. And thus spake he not of him¬ 
 self: but being high priest that year, he (unconscious¬ 
 ly) prophesied that Jesus should die for that nation: 
 and not for that nation only; but that also he should 
 gather together in one the children of God that were 
 
 
The Two-fold Aspect of Prophetic Israel 345 
 
 scattered abroad” The children of God that were scat¬ 
 tered abroad at that time were the ten tribes of the 
 Birthright kingdom of Israel, and we say, without the 
 possibility of being successfully contradicted, that the 
 restoration of Israel is in the atonement, and that Jesu9 
 not only died to fulfill Isa. 53: 8, but also that he might 
 perform that good thing which he had promised unto 
 the house of Israel and to the house of Judah; i. e., the 
 gathering, the return, the restoration of his chosen 
 people, with all its glorious results. 
 
 This is why Paul said, “And now I stand and am 
 judged for the hope of the promise made of God unto 
 our fathers: unto which promise our twelve tribes, in¬ 
 stantly serving God day and night, hope to come. For 
 which hope's sake, King Agrippa, I am accused of the 
 Jews." (Acts 26:6-7.) This is also why he says, 
 “Now we beseech you, brethren, by the coming of the 
 Lord Jesus Christ, and by our gathering together unto 
 him." It was because this restoration is all through 
 the words of Moses and the prophets, and because 
 Jesus had died to accomplish it, that, after his resurrec¬ 
 tion, and just before his ascension, the last question 
 which his apostles ask is, “Lord, wilt thou at this time 
 restore again the kingdom to Israel ?" He did not tell 
 them that there was to be no restoration. He simply 
 told them that they were not to know the times or sea¬ 
 sons which the Father hath put in his own power. 
 Later they understood that it was to come, with the 
 second coming of Christ, at which time he is to gather 
 Israel, and reign over the house of Jacob forever. 
 
 Thus, on the day of Pentecost, when men out of 
 every nation under heaven were assembled together, 
 
346 Judah’s Sceptre and Joseph’s Birthright 
 
 Peter said: “Men and brethren, let me freely speak unto 
 you of the patriarch David, that he is both dead and 
 buried, and his sepulchre is with us unto this day. 
 Therefore, being a prophet, and knowing that God had 
 sworn with an oath unto him that of the fruit of his 
 loins, according to the flesh, he would raise up Christ 
 to sit on his throne; he, seeing this before, spake of the 
 resurrection of Christ.” (Acts 2:29-31.) 
 
 According to this reasoning, David did not expect 
 Christ to sit on his throne until after he shall have been 
 raised from the dead, and we know that he is not on 
 David’s throne now. He is sitting at the right hand 
 of God on his throne, for “Him hath God exalted with 
 his right hand to be a Prince (a Prince is a coming 
 king) and a Saviour, for to give repentance to Israel, 
 and forgiveness of sins.” (Acts 5 :3i.) Hence, Peter, 
 after telling the Jews that this Prince whom they had 
 killed, was both Lord and Christ, very kindly says, 
 And now, brethren, I wot that through ignorance ye 
 did it (God help Christians of today to be thus, or even 
 more charitable), as did also your rulers. But those 
 things, which God before had shewed by the mouth of 
 all his prophets, that Christ should suffer, he hath so 
 fulfilled. Thus we see, that the apostles only claimed, 
 for others of them were with Peter, that those things 
 which were written concerning the sufferings of Christ 
 were fulfilled. So, Peter continues his discourse, saying, 
 And he (God) shall send Jesus Christ, which before 
 was preached unto you: Whom the heaven must retain 
 until the times of restitution of all things, which God 
 hath spoken by the mouth of all his holy prophets since 
 the world began.” (Acts 3 :i7-2i.) 
 
The Two-fold Aspect of Prophetic Israel 347 
 
 Mark that, please! “All things which God hath 
 spoken by the mouth of all his holy prophets/’ and 
 nothing else, but surely all that which God hath spoken. 
 Just that, nothing more, nothing less, can vindicate. 
 Nothing more is necessary, but it is absolutely essential 
 for the complete vindication of God and his Christ that 
 all which God hath spoken be so fulfilled. 
 
 All the suffering phases concerning this rejected one, 
 as recorded by all the prophets, have in like manner 
 been fulfilled. The despised and rejected Man of Sor¬ 
 rows came. The oppressed, afflicted and grief-stricken 
 man with the marred visage has been smitten. The 
 stripe-beaten back has been bared and has borne its 
 heavy load. The prison, the judgment hall, the trial, 
 the mocking, jeering, insulting, spitting, raging mob 
 are come and gone. The dumb Lamb, whose heart 
 broke and melted like wax within him, has been led 
 to the slaughter. In company with criminals, he has 
 poured out his soul unto death, and the mutilated body 
 has been laid away in its foretold rich man’s grave. 
 But that grave could not hold its holy treasure, for his 
 prophet Father had said, “Neither wilt thou suffer thine 
 Holy One to see corruption.” 
 
 These and many other things which were foretold by 
 the prophets he hath so fulfilled; but Jesus, himself, 
 said: Think not that I am come to destroy the law 
 (word), or the prophets: I am not come to destroy, 
 but to fulfill (these). For verily I say unto you, Till 
 heaven and earth pass, one jot or one tittle shall in no 
 wise pass from the law (“to the law and to the testi¬ 
 mony, if they speak not according to thy word , it is 
 because there is no light in them”), till all be fulfilled." 
 
348 Judah’s Sceptre and Joseph’s Birthright 
 
 The heaven and the earth are still held in their place*, 
 all that is written in the prophets has not yet been ful¬ 
 filled, but IT SHALL BE. For Gabriel said to Mary, 
 “Thou shalt conceive in thy womb (she did), and bring 
 forth a son (she did), and shalt call his name Jesus 
 Ghat was his name). He shall be great (Prophet, 
 High Priest, Prince, and Saviour), and shall be called 
 the Son of the Highest (God, himself, opened heaven, 
 and said, “This is my beloved Son”) ; and the Lord God 
 shall give unto him the throne of his father David 
 [that throne has not yet been given to him], and he 
 shall reign [“Upon the throne of David, and upon his 
 kingdom, to order it, and to establish it with judgment 
 and justice (elements which it now lacks) from hence¬ 
 forth even forever (the zeal of the Lord of hosts will 
 perform this)] over the house of Jacob forever and of 
 his kingdom there shall be no end. ,, Thus we see that 
 these promises concerning David’s greater Son were 
 fulfilled only in part at his first coming. When Jesus 
 comes the second time, he will come as Shiloh. Unto 
 him shall the people gather, and he will then sit on the 
 throne of his father David, and reign over the house of 
 Jacob forever. For it is written: “Behold, the days 
 come, saith the Lord, that I will raise unto David a 
 righteous Branch, and a King shall reign and prosper, 
 and shall execute judgment and justice in the earth/’ 
 It is of the fact of this coming King for the king¬ 
 dom of David that, when the apostles and elders of the 
 newly founded church were in counsel, James spoke: 
 “Men and brethren, hearken unto me: Simeon hath 
 declared how God at first did visit the Gentiles, to take 
 out of them a people (the remnant of grace) for his 
 
The Two-fold Aspect of Prophetic Israel 349 
 
 name (i. e., that they might become his bride). And 
 to this agree the words of the prophets; as it is written, 
 After this I will return, and will build again the taber¬ 
 nacle (royal dwellings, and palaces) of David, which 
 are fallen down (those on 'Mt. Zion) ; and I will build 
 again the ruins thereof, and I will set it up.” (Acts 
 15:13-16.) 
 
 Jesus died to confirm the promises made to the fath¬ 
 ers, not to transfer them. “He that keepeth thee will 
 not slumber. Behold, he that keepeth Israel shall 
 neither slumber nor sleep.” (Ps. 121:4-5.) 
 
CHAPTER X. 
 
 THE COMING EXODUS. 
 
 “Therefore, behold, the days come, saith the Lord, 
 that it shall no more be said, The Lord liveth, that 
 brought up the children of Israel out of the land of 
 Egypt; but, The Lord liveth, that brought up the chil¬ 
 dren of Israel from the land of the north, and from all 
 the lands whither he had driven them: and I will bring 
 them again into their land that I gave unto their fath¬ 
 ers/’ (Jer. 16:14-15.) 
 
 Here is a promised exodus which is based upon the 
 exodus of Israel out of Egypt, and which, because of 
 its magnitude, is to so eclipse the one upon which it is 
 based that the former will cease to be remembered. 
 
 The blindest of the blind leaders of the blind claim 
 that this prophecy was fulfilled when the Jewish people 
 returned from the Babylon captivity. But such could 
 not have been the case, for the Jews went only to Baby¬ 
 lon, and from Babylon they returned! but this on¬ 
 coming exodus includes the children of Israel, who are 
 to come from all lands whither the Lord has driven 
 them. 
 
 When Israel came up out of Egypt they numbered 
 about two and a half millions. This estimate is made 
 from the fact that there were six hundred thousand men 
 of war beside the young men, who were too young for 
 war, and the old men, who were too old for war, and 
 also women and children. This great company was 
 
 
 
 
 
 ! 
 
 350 
 
The Coming Exodus 351 
 
 taken out of Egypt in a body by the Lord himself with 
 the greatest manifestations of Divine power the world 
 has ever known—will ever know, until the exodus in 
 question takes place. But the Jews returned from 
 Babylon in two small companies, without any super¬ 
 natural manifestation as to their leaving Babylon, while 
 they were en route, or when they arrived at Jerusalem; 
 and the Divinest authority of this earth declares, ‘The 
 whole congregation together was forty and two thou¬ 
 sand three hundred and threescore, beside their serv¬ 
 ants and their maids, of whom there were seven thou¬ 
 sand three hundred thirty and seven; and there were 
 among them two hundred singing men and singing 
 women.” (Ezra 2: 64-65.) 
 
 But “it shall come to pass in that day, when the 
 Lord shall set his hand again the second time to recover 
 the remnant of his people, which shall be left, from 
 Assyria, and from Egypt, and from Cush, and from 
 Elam, and from Shinar, and from Hamath, and from 
 the islands of the sea. And he shall set up an ensign 
 <the ensign of one who is “a root of Jesse") for the 
 nations (i. e., the notions into which the Birthright 
 people have developed), and shall assemble the outcasts 
 of Israel (or the outcast Israel), and gather the dis¬ 
 persed of Judah from the four corners of the earth. 
 The envy also of Ephraim shall depart, and the adver¬ 
 saries of Judah shall be cut off (Russia, beware! Rou- 
 mania, beware! France, beware!) : Ephraim shall not 
 envy Judah, and Judah shall not vex Ephraim. 
 
 And the Lord shall utterly destroy the tongue of the 
 Egyptian Sea; and with his mighty wind shall he 
 snake his hand over the river, and shall smite it in the 
 
35 2 Judah’s Sceptre and Joseph’s Birthright 
 
 seven streams,* and make men go over dry shod. And 
 there shall be an highway for the remnant of his peo¬ 
 ple which shall be left from Assyria, like as it was to 
 Israel in the day that he came up out of the land of 
 Egypt.” (Isa. ii :i2-i6.) 
 
 Ephraim-Israel is that portion of the Lord’s people 
 which is left from the Assyrian captivity, and Judah is 
 the Jewish portion of the Lord’s people which has been 
 scattered to the four corners (or wings) of the earth. 
 These are to return together, and for that reason one 
 shall not vex the other. At one stage of this return, 
 or while they are returning, the Lord is not only to 
 destroy utterly the tongue of the Egyptian Sea, but is 
 also to dry up the seven mouths, or delta, of the river 
 Nile. This was not done, nor could it have been done, 
 when the Jews returned from Babylon, for these places 
 are in diametrically opposite directions. 
 
 Another feature of this returning is that “In those 
 days, and in that time, saith the Lord, the children of 
 Israel shall come, they and the children of Judah to¬ 
 gether, going and weeping; they shall go, and seek the 
 Lord their God. They shall ask the way to Zion with 
 their faces thitherward, saying, Come, and let us join 
 ourselves to the Lord in a perpetual covenant that 
 shall not be forgotten.” This people did forget, and 
 did break the law covenant, but now they are going 
 back to Zion to make an everlasting covenant with the 
 Lord. 
 
 Other features of this returning are given as fol¬ 
 lows: “Behold, I will bring them from the north 
 country, and gather them from the coasts of the earth, 
 and with them the blind and the lame, the women with 
 
 *See frontispiece. 
 
 t 
 
The Coming Exodus 353 
 
 child and her that travaileth with child together: a 
 great company shall return thither. They shall come 
 with weeping, and with supplications will I lead them: 
 I will cause them to walk by the rivers of waters in a. 
 straight way, wherein they shall not stumble: for I am 
 a father to Israel, and Ephraim is my first-born. 
 
 “Hear the word of the Lord, O ye nations (Ephraim, 
 the Birthright people, who, prior to this return, have 
 become many nations), and declare it in the isles afar 
 off (Ephraim now living in the British Isles) and say, 
 He that scattered Israel will gather him and keep him, 
 as a shepherd doth his flock. 
 
 For the Lord hath redeemed Jacob, and ransomed 
 him from the hand of him that was stronger than he. 
 Therefore they shall come and sing in the height of 
 Zion, shall flow together to the goodness of the Lord, 
 for wheat, and for wine, and for oil, and for the young 
 of the flock and of the herd; and their soul shall be as 
 a watered garden; and they shall not sorrow any more 
 at aH” (Jer. 31: 8-13.) 
 
 When this return is consummated, the Lord will keep 
 his people, as a shepherd keepeth his flock. When the 
 Jews returned from Babylon, they were not thus kept. 
 Also, after this return has been accomplished both Israel 
 and Judah are to sorrow no more. But when the Jews 
 returned from Babylon they had more sorrow than 
 before. This great company sorrows while returning, 
 but when once there they are to “sing in the heights of 
 Zion.’’ The Jews returned from Babylon to “cry from 
 sorrow of heart, and with vexation of spirit.” 
 
 Furthermore, Babylonia, or Chaldea, of which the 
 city of Babylon was the capital, was an inland empire. 
 
354 Judah’s Sceptre and Joseph’s Birthright 
 
 and was not in possession of any island territory; 
 neither did they possess the “coasts of the earth.’' 
 Hence the Jews could have come neither from the 
 coasts of the earth, nor from the isles of the sea, when 
 they came from Babylon. 
 
 This return is taught in that wonderful forty-ninth 
 chapter of Isaiah, in which there is so much of the his¬ 
 tory of Israel since they went to the isles, and in which 
 is the following: “Listen, O isles, unto me: hearken, ye 
 people, from far; . . . thou art my servant, Israel, in 
 whom I will be glorified. . . . *Behold, these shall 
 come from the north and west,” i. e., Northwest. But 
 when the Jews returned from the Chaldean empire 
 they came from the east.f 
 
 Still other incidents of this exodus are, that these 
 people shall come “upon horses, and in chariots 
 (wheeled vehicles), and in litters (marg. coaches), 
 and upon mules, and upon swift beasts, and to my holy 
 mountain Jerusalem, saith the Lord.” (Isa. 66:20.) 
 Also the following: “Surely the isles shall wait for 
 me, and the ships of Tarshish first to bring my sons 
 from far, their silver and their gold with them, unto 
 the name of the Lord thy God, and to the Holy One of 
 Israel.” 
 
 One of the results of this return is given as follows: 
 “I will bring again the captivity of my people Israel, 
 and they shall build the waste cities, and inhabit them; 
 and they shall plant vineyards, and drink the wine 
 thereof; they shall also make gardens, and eat the fruit 
 of them. And I will plant them upon their land, and 
 they shall no more be pulled up out of their land which 
 I have given them, saith the Lord thy God.” (Amos 
 
 *See frontispiece. 
 fSee frontispiece. 
 
355 
 
 The Coming Exodus 
 
 9 :I 4 -I 5 -) After the Jews returned from Babylon they 
 were pulled up; but after this return has taken place, 
 both Israel and Judah shall remain in their land for¬ 
 ever. 
 
 But it is also certain that this return cannot take 
 place until Israel has been lost, increased to a multitude, 
 and then been found. For it is written: “Yet the num¬ 
 ber of the children of Israel (Joseph-Ephraim) shall 
 be as the sands of the sea, which cannot be measured nor 
 numbered; and it shall come to pass, that in the place 
 where it was said unto them, Ye are not my people 
 (lost), there it shall be said unto them, Ye are (found) 
 the sons of the living God. “Then”—yes, then, and 
 not until then —‘‘shall the children of Judah (the Jews) 
 and the children of Israel (the Joseph-Ephraim Birth¬ 
 right) be gathered together, and appoint themselves 
 one head, and they shall come up out of the land: for 
 great shall be the day of Jezreel.” (Hosea x :ii.) 
 
 Zara, or Zera, is the root of this word Jezreel, and 
 means, not only the seed, but also to sow (the seed), to 
 plant, to fructify. But the word Jezreel means “God 
 will sow” (see Strong’s Exhaustive Concordance). 
 Hence the day of Jezreel is God’s time to fulfill the 
 prophecy given by Amos, which we have quoted above, 
 
 1. e., “I will plant them upon their land, and they shall 
 no more be pulled up,” etc 
 
 It is because this day of Jezreel was in prospect that 
 the Lord gave the following to the prophet Ezekiel: 
 “Prophesy therefore concerning the land of Israel. 
 
 But ye, O mountains of Israel, ye shall shoot forth your 
 branches, and yield your fruit to my people of Israel; 
 for they are at hand to come. For, behold, I am for 
 
356 Judah’s Sceptre and Joseph’s Birthright 
 
 you, and I will turn unto you all the house of Israel, 
 even all of it; and the cities shall be inhabited, and the 
 wastes shall be builded. And I will multiply upon you 
 man and beast, and they shall increase and bring fruit; 
 and I will settle you after your old estates, and will do 
 better unto you than at your beginnings: and ye shall 
 know that I am the Lord. Yea, I will cause men to 
 walk upon you, even my people Israel! and they shall 
 possess thee, and thou shalt be their inheritance, and 
 thou shalt no more henceforth be bereaved of them.” 
 (Ezek. 36: 8-12.) 
 
 When this return has been accomplished, Israel, “all 
 of it” shall do better than at the first. But after the 
 Jews returned from Babylon, although they returned 
 cured of idolatry, they suffered more and did worse 
 than they did before; for they said, concerning that 
 royal Prince of the house of David, “Let his blood be 
 upon us, and upon our children ” 
 
 Also, when the day of Jezreel comes, Judah and 
 Israel are to appoint themselves one head (rosh—chief 
 ruler). It is at that time that the Lord will take the 
 two sticks, the stick of Joseph and the stick of Judah, 
 put them together, and they shall be one in his hand. 
 At that time the Lord says, “I will make them one 
 nation in the land upon the mountains of Israel; and 
 one king shall be king of them all; and they shall be 
 no more two nations, neither shall they be divided into 
 two kingdoms any more at all. Neither shall they 
 defile themselves any more with their idols, nor their 
 detestable things, nor with any of their transgressions; 
 but I will save them out of all their dwelling places, 
 wherein they have sinned, and will cleanse them: so 
 
The Coming Exodus 357 
 
 shall they be my people, and I will be their God. And 
 David (the royal line) my servant shall be king over 
 them; and they all shall have one shepherd: they shall 
 also walk in my judgments, and observe my statutes, 
 and do them. And they shall dwell in the land that I 
 have given unto Jacob my servant, wherein your fathers 
 have dwelt; and they shall dwell therein, even they, and 
 their children, and their children's children, forever : 
 and my servant David (they are to gather to an ensign 
 of a root of Jesse) shall be their prince forever. 
 
 “Moreover, I will make a covenant of peace with 
 them (the remnant according to the election of grace 
 have, already, found peace through Jesus Christ, the 
 son of David, the son of Abraham, the son of God) ; it 
 shall be an everlasting covenant with them (“They shall 
 ask the way to Zion with their faces thitherward, say¬ 
 ing, Come, and let us join ourselves to the Lord in a 
 perpetual covenant that shall not be forgotten"), and I 
 will place them, and multiply them, and I will set my 
 sanctuary in the midst of them forevermore. My 
 tabernacle (dwelling place) also shall be with them. 
 Yea, I will be their God, and they shall be my people. 
 And the heathen shall know that I, the Lord, do sanc¬ 
 tify Israel (the remnant, according to the election of 
 grace, may, by meeting the conditions, be sanctified 
 now through the blood of the slain Prince of David, 
 i. e., the Lamb of God that taketh away the sin of the 
 world), when my sanctuary shall be in the midst of 
 them forevermore." (Ezek. 37: 22-28.) 
 
 This is to be the time of the everlasting possession 
 of the land which God gave to our fathers. Prior to 
 this time it is declared: “The people of thy holiness 
 
358 Judah’s Sceptre and Joseph’s Birthright 
 
 have possessed it (the land) but a little while.” But in 
 the thirty-seventh chapter of Ezekiel, prior to the giv¬ 
 ing of that part of the chapter which we have quoted, 
 the Lord told the prophet that the valley of dry bones 
 was the whole house of Israel, and told him to say unto 
 them: “Behold my people, I will open your graves, and 
 cause you to come out of your graves, and bring you 
 into the land of Israel. And ye shall know that I am 
 the Lord, when I have opened your graves, O my peo¬ 
 ple, and brought you up out of your graves, and shall 
 put my spirit in you, and ye shall live, and I shall place 
 you in your own land. Then shall ye know that I the 
 Lord have spoken it, and performed it, saith the Lord.” 
 
 This is to be the time of which the Lord has spoken, 
 saying, “The nation and kingdom that will not serve 
 thee shall perish; yea, those nations shall be utterly 
 wasted. The glory of Lebanon shall come unto thee, 
 the fir tree, the pine tree, and the box together, to beau¬ 
 tify the place of my sanctuary; and I will make the 
 place of my feet glorious. The sons also of them that 
 afflicted thee shall come bending unto thee; and all they 
 that despised thee shall bow down at the soles of thy 
 feet; and they shall call thee, The city of the Lord, 
 The Zion of the Holy One of Israel. Whereas thou 
 hast been forsaken and hated, so that no man went 
 through thee, I will make thee an eternal excellency. 
 * * * Thy sun shall no more go down; neither shall 
 thy moon withdraw itself; for the Lord shall be thine 
 everlasting light, and the days of thy mourning shall 
 be ended. Thy people also shall be righteous; they 
 shall inhabit the land forever; the branch of my 
 
The Coming Exodus 359 
 
 planting, the work of my hands; that I may be glori¬ 
 fied/' (Isa. 60; 12-13-14-15 and 20-21.) 
 
 Great violence has been done to the truth of God 
 by those who have tried to spiritualize these prophecies, 
 instead of seeing in them a time foretold, during which 
 this earth is to see its most spiritual, hence its most 
 glorious, age; for this is but the climax of the Gospel 
 era, which, in the New Testament, is often called “The 
 Day of the Lord/’ This is the time long foretold 
 when, “the wolf also shall dwell with the kid; and 
 the calf and the young lion and the fatling together; 
 and a little child shall lead them. And the cow and 
 the bear shall feed; their young ones shall lie down 
 together; and the lion shall eat straw like the ox. And 
 the sucking child shall play on the hole of the asp, 
 and the weaned child shall put his hand on the cocka¬ 
 trice's den. They shall not hurt nor destroy in all my 
 holy mountain; for the earth shall be full of the knowl¬ 
 edge of the Lord, as the waters cover the sea. And 
 in that day there shall be a root of Jesse, which shall 
 stand for an ensign of the peoples/' This is in har¬ 
 mony with Zech. 3:10, which reads as follows: “I 
 will remove the iniquity of that land in one day. In 
 that day, saith the Lord of Hosts, shall ye call every 
 man his neighbor under the vine and under the fig 
 tree.” 
 
 Now, these facts are in perfect accord with the out¬ 
 come of the new covenant, as declared in the New Test¬ 
 ament, of which Christ is the mediator, and which 
 could not beg^n to come into effect until the death of the 
 testator. So it is recorded in the book of Hebrews as 
 follows: “But now hath he (Christ) obtained a more 
 

 360 Judah’s Sceptre and Joseph’s Birthright 
 
 excellent ministry, by how much also is he the mediator 
 of a better covenant, which was established upon bet¬ 
 ter promises. For if that first covenant had been fault¬ 
 less, then should no place have been sought for the 
 second. For, finding fault with them, he saith, Behold 
 the days come, saith the Lord, when I will make a 
 new covenant with the house of Israel and the house 
 of Judah (the two houses); not according to the cove¬ 
 nant that I made with their fathers in the day when 
 I took them by the hand to lead them out of the land 
 Egypt > because they continued not in my covenant, 
 and I regarded them not, saith the Lord. For this is 
 the covenant that I will make with the house of Israel 
 after those days, saith the Lord; I will put my laws 
 into their mind, and write them in their hearts; and I 
 will be to them a God, and they shall be my people. 
 And they shall not teach every man his neighbor, and 
 every man his brother, saying, Know the Lord: for 
 all shall know me, from the least to the greatest.” 
 
 Thus we find that both houses, Israel and Judah_ 
 
 Joseph and Judah, the Sceptre and the Birthright—are 
 included in this new covenant, which, when it reaches 
 its climax, must be in fulfillment of that foretold condi¬ 
 tion, in which every man from the least to the great¬ 
 est shall know the Lord; together with all spiritual 
 and glorious results, which are described as following 
 such a blessed and holy condition among men. Also, 
 according to this explanation of the Gospel or New 
 Testament covenant, it is understood that our Jewish 
 brother of the house of Judah must come into this 
 covenant before the doors of grace and mercy are 
 closed. That part of the new covenant promises which 
 
The Coming Exodus 361 
 
 is quoted by the writer of the Epistle to the Hebrews 
 was given to the prophet Jeremiah, who also says, in 
 addition to that which is quoted in Hebrews, “I will 
 cause the captivity of Judah and the captivity of Israel 
 to return, and will build them, as at the first. And I 
 will cleanse them from all their iniquity, whereby they 
 have sinned against me; and I will pardon all their 
 iniquities, whereby they have sinned, and whereby they 
 have transgressed against me. . . . Behold the days 
 come, saith the Lord, that I will perform that good 
 thing which I have promised unto the house of Israel 
 and to the house of Judah. In those days, and at that 
 time, will I cause the Branch of Righteousness to grow 
 up unto David; and he (the Branch) shall execute 
 judgment and righteousness in the land.” 
 
 “In those days shall Judah be saved, and Jerusalem 
 shall dwell safely; and this is the name wherewith she 
 shall be called The Lord Our Righteousness.” 
 (Jer. 33:7-14-16.) 
 
 Still Jeremiah prophesies concerning this time as fol¬ 
 lows : “Behold, the days come, saith the Lord, that 
 I will raise unto David a righteous Branch, and a King 
 shall reign and prosper, and execute judgment and jus¬ 
 tice in the earth. In his days Judah shall be saved, 
 and Israel shall dwell safely: and this is his name 
 whereby he shall be called The Lord Our Righteous¬ 
 ness.” 
 
 Meanwhile Paul asks “What then?” and answers, 
 “Israel hath not obtained that for which he seeketh; 
 but the election (of grace) hath obtained it and the 
 rest were blinded.” It seems that the reason that Jere¬ 
 miah is careful in these prophecies to say that Judah 
 

 362 Judah’s Sceptre and Joseph’s Birthright 
 
 # 
 
 shall be saved in those days when David’s son is king, 
 is that Israel is having her opportunity now, and that 
 all in Israel who will turn to God and serve him are 
 doing so in this the dispensation of the Spirit. Except¬ 
 ing of course, those out of all Israel who will turn to 
 God in the time of the great tribulation, which is also 
 called the time of Jacob’s trouble. For that is the time 
 of which it is written, “They shall look upon me whom 
 they have pierced (prior to this the whole house of 
 Israel will have been brought up out of their graves), 
 and they shall mourn for him, as one mourneth for his 
 only son, as one that is in bitterness for his firstborn. 
 In that day there shall be great mourning in Jerusa¬ 
 lem.” (Zech. 10:11.) 
 
 It was because of this time that Jesus Christ, the 
 Son of God, said to the house of Judah, “Your house 
 is left unto you desolate, and ye shall see me no more 
 until ye say, Blessed is he that cometh in the name 
 of the Lord.” They had said this when he made his 
 triumphal entry into the holy city, for they thought that 
 the promised restoration, and its attendant kingdom 
 “should immediately come,” but our Lord gave them 
 the parable of the nobleman’s son going to a far coun¬ 
 try to receive a kingdom and return, and gave the com¬ 
 mand “Occupy till I come.” Thus we see that that 
 glad hosannah which went up from Jerusalem was but a 
 type. Its great prototype is ahead. Just ahead, as we 
 verily believe. 
 
 This work of planting Israel in their own land and 
 keeping them there forever, that the Lord might be 
 glorified, is in harmony with the following: “When 
 the house of Israel dwelt in their own land they defiled 
 
The Coming Exodus 363 
 
 it by their own way and by their doings. ... I 
 poured my fury upon them. ... I scatttered them 
 among the heathen and they were dispersed among the 
 countries. . . . When they entered unto the heathen, 
 whither they went, they profaned my holy name, when 
 they (the heathen) said of them, These are the people 
 of the Lord, and are gone out of his land. But I 
 had pity for mine holy name, which the house of Israel 
 had profaned among the heathen, whither they went. 
 Therefore say unto the house of Israel, Thus saith the 
 Lord God: I do this not for your sakes, but for mine 
 holy name’s sake, which ye have profaned among 
 the heathen, whither ye went. And I will sanc¬ 
 tify my great name, which was profaned among the 
 heathen, which ye have profaned in the midst of them; 
 and the heathen shall know that I am the Lord 
 God, when I shall be sanctified in you before their eyes. 
 For I will take you from among the heathen and 
 gather you out of all countries, and will bring you 
 into your own land ... I, the Lord, have 
 spoken it and I will do it.” (Ezek. 36.) 
 
 When this exodus takes place, and the gathering 
 to Shiloh is completed—concerning which there are 
 many things that we dare not mention because we 
 cannot deal with them conclusively—it will be on 
 such a stupendous, glorious, and supernatural scale, 
 that the Lord called John up into the etherial heav¬ 
 en to give him a revelation of it, the description of 
 which is found in the fourth chapter of Revelation. 
 
 Before John was taken up a voice said to him: “I 
 will show thee things which must be hereafter.” After 
 he was taken up the first thing which John saw was a 
 
364 Judah’s Sceptre and Joseph’s Birthright 
 
 throne set in heaven. This signifies a kingdom. 
 Around this throne there was a rainbow, which is a 
 symbol of the promise. “And round about the throne 
 were four and twenty seats (thrones) and upon the 
 seats I saw four and twenty elders sitting, clothed in 
 white raiment; and they had on their heads crowns of 
 gold." In Christianized Israel there are twenty-four 
 elders, i. e., the twelve patriarchal sons of Jacob, and 
 the twelve apostles of Jesus Christ. “Out of the throne 
 proceeded lightnings and thunderings and voices.” 
 These are the symbols of the judgment and in connec¬ 
 tion with these scenes, we are told that the judgment 
 was set. 
 
 Around about the throne were four beasts, or living 
 creatures. The first of these was like a lion; the 
 second like a Calf, or young ox; the third had the 
 face of a man ; and the fourth was like a flying 
 eagle. These, as we have learned, are the national 
 ensigns of the nations of Israel. Some writers oppose 
 the translation of the original word into beasts, and 
 others oppose the translation of living creatures, but 
 both are correct; for beasts are the symbols of human 
 governments, and these governments are made up of 
 living creatures. These living creatures are said to be 
 in the midst of the throne, and also round and about 
 the throne. Hence they represent the nations and the 
 people of Israel, under whose insignia they gather. 
 
 Jehovah, by the mighty power of his own right arm, 
 took Israel out of Egypt; and by his own glorious 
 presence guided, protected, and led them through forty 
 years of wandering in the wilderness. But it is writ¬ 
 ten, “With many of them God was not well pleased.’* 
 
The Coming Exodus 365 
 
 Still he withdrew neither his protection nor his mani¬ 
 fest presence from them as a nation. Today it might 
 also be written, “With the greater portion of Joseph- 
 Israel God is not well pleased, and yet they are mani¬ 
 festly the people, nationally speaking, whom he has 
 blessed, and to whom he has remembered the word of 
 his oath. On the other hand it is written, “And many 
 of the Jews believed on him”; and yet, nationally 
 speaking, the Jews are the enemies of the Gospel of 
 grace. But when this greater exodus takes place the 
 Jews will join with Christian Israel in shouting the 
 glad acclaim, “Blessed is he that cometh in the name 
 of the Lord!” even as Jesus foretold, when he was 
 weeping over Jerusalem. For it is also in fulfillment 
 of the following: “The stone which the builders re¬ 
 jected is become the head of the comer. This is the 
 Lord's doing; it is marvelous in our eyes. This is 
 the day which the Lord hath made; we will rejoice and 
 be glad in it. Save now, I beseech thee, O Lord: O 
 Lord, I beseech thee, send now prosperity. Blessed is 
 he that cometh in the name of the Lord.” (Psa. 118: 
 22-26.) 
 
 Thus we see that it is the rejected stone unto whom 
 they will cry, “O Lord, save !” and concerning whom 
 they will say, “Blessed is he that cometh in the name 
 of the Lord,” for this is the time when the Lord him¬ 
 self shall appear the second time in power and great 
 glory. At which time he will have set his hand 
 again, the second time to recover his people and his 
 manifest presence shall once again be among them. 
 
 When Israel was led through the wilderness under 
 the protection of God with those four ensigns flying in 
 
366 Judah's Sceptre and Joseph's Birthright 
 
 the breeze, there were only three wings, or encamp¬ 
 ments on each of the four sides of the great hollow 
 square, because there were only three tribes on each of 
 the four sides, but in the revelation given to Saint John 
 for each of these four Living Creatures there were six 
 wings. We should expect this, for it is an enlarged 
 view of the double portion of Joseph-Israel. This is 
 the gathering of the House of God , in which also there 
 is the House of God, for it is Bethel, the stone kingdom 
 which the Lord set up in the days of the kings of Chal¬ 
 dea, Medo-Persia, Greece, and Pagan Rome. It is the 
 kingdom which shall smite the image of empire on its 
 feet “and break in pieces and consume all these king¬ 
 doms; and it shall stand forever ” 
 
 In this kingdom are the living stones that are builded 
 together for a habitation of God through the Spirit, of 
 which Jesus Christ himself is the chief corner stone. 
 “This is a great mystery, but I speak concerning Christ 
 and the Church”—his wife—who are to be the inhabi¬ 
 tants of the New Jerusalem, which is to come down 
 from God out of heaven, and which has twelve gates 
 of pearl, each of which has upon it the name of one 
 of the twelve sons of Jacob. But in the foundations of 
 this city are the names of the twelve apostles of the 
 Lamb, and thus in it also is the double everlasting por¬ 
 tion, or the twenty-four elders in Christianized Israel, 
 to whose care was committed the shepherd stone 
 of Israel, who still have it with them, and who will 
 carry it back; for it must yet become the headstone 
 of the temple, of which Ezekiel gives the plan. For 
 in Ezekiel's city there is a temple, but in the city which 
 comes down from God there is no temple. 
 
The Coming Exodus 367 
 
 It seems that one of these cities, Ezekiel’s, is to be 
 on the earth, and the other is to remain in the air. 
 Then the following words of Jesus to Nathaniel will 
 be fulfilled: “Verily, verily, I say unto you, Here¬ 
 after ye shall see heaven open and the angels of God 
 ascending and descending upon the Son of man.” 
 Then also will be fulfilled that of which Jacob’s ladder 
 was a type. 
 
 There is also, in the book of Revelation, the descrip¬ 
 tion of a company which is composed of one hundred 
 and forty-four thousand persons who were redeemed 
 from the earth, and who, insofar as their nationality is 
 concerned, are Israelites; for there are twelve thousand 
 out of each of the twelve tribes of Israel. But insofar 
 as the moral character of this company is concerned, 
 “They are without fault before the throne of God.” 
 Since he alone who brought grace to their race has 
 power to present men faultless before the throne of 
 God, it must be through the atonement of Jesus Christ 
 that these are made pure. 
 
 When this gathering, which is not only the hope of 
 Israel, but also the hope of the Church of Israel, takes 
 place, then the Zarah and Zedekiah branches of the 
 royal family of the Abrahamic people will need to abdi¬ 
 cate in favor of “He whose right it is,” for he will 
 have come. Prior to the time when the kingdom over 
 Israel was given to David and his sons, the Lord was 
 King of Israel, and after the enthronement of Solomon, 
 we are told that, “Solomon sat on the throne of the 
 Lord as king instead of David his father.” Hence 
 when the Lord returns he will have a twofold right to 
 that throne, i. e., as the Son of David and the son 
 
368 Judah's Sceptre and Joseph’s Birthright 
 
 of God, who, when he comes, will not only be the 
 Christ for whom the Christians are looking, but will 
 also be the long expected Messiah for whom the faith¬ 
 ful ones among the Jewish people are looking. 
 
 This present age is the dispensation of the Spirit. 
 The dispensation which shall follow this gathering will 
 be THE DAY OF THE LORD. 
 
APPENDIX. 
 
 We find a minister of the Gospel who, in his homily 
 on Jer. 33:17-18, asks, “Do the prophets prophesy 
 falsely ?” He answers his question as follows: “If the 
 statements of these verses be taken literally it wouio* 
 seem as if they did. The house of Israel never, since 
 its exile, has had a throne at all, nor has any descend¬ 
 ant of David been acknowledged as its prince. Yet 
 these verses say ‘David shall never want a man to sit 
 upon the throne of the house of Israel (not the house 
 of Judah), etc.’ And literally, it never came to pass, 
 for in the lapse and confusion of the ages their gene¬ 
 alogical tables have been utterly lost, so that none can 
 certainly say who is of the house of David or who is 
 of the house of Levi. The Asmonean princes who oc¬ 
 cupied the throne of Judah were of the tribe of Levi, 
 and Herod was no Jew at all (Herod belonged to the 
 house of Esau). Now, the promise of these verses 
 is one that is repeated (2 Sam. 7,16; 1 Kings 2, 4; Psa. 
 89, 4-29, 36; Num. 25, 12, etc). How, then, are they 
 to be understood, since events have most surely false- 
 fied them if understood in any literal way? And so the 
 prophet Hosea cheered the ten tribes of Israel—those 
 of whom we speak now as the lost ten tribes—by prom¬ 
 ises of their restoration; and Jeremiah does the same. 
 * * * But in spite of all these prophecies, the ten 
 
 tribes never were restored and never, as a whole, re¬ 
 ceived any favors from God after they went into cap^ 
 
 369 
 
370 Judah’s Sceptre and Joseph’s Birthright 
 
 tivity. Our own belief is that, in regard to this world, 
 these promises were illusions, but in regard to the 
 world to come, they shall in substance and reality be 
 fulfilled there. Meanwhile let us have faith in God, 
 who, in ways better than we think, will fulfill that 
 which now sometimes seems as if it will be never ful¬ 
 filled at all.” (Rev. S. B. Conway, B. A.). 
 
 It is a marvel that this man has any faith at all, and 
 yet he not only has faith in God, but can exhort others 
 also to have faith; even though the case seems hope¬ 
 less. This is as it should be, and it gives us joy; but 
 we are sure, if this brother, and thousands like him, 
 had these truths which we bring, they would be giants 
 in faith. This entire work is intended as a guide to 
 all such bewildered believers. For their further en¬ 
 couragement, and also to show that the genealogical 
 tables have not been utterly lost, we append a genealog¬ 
 ical table which begins with Adam and passes down 
 through the royal family of Israel to the present gen¬ 
 eration. 
 
 The publisher of this table says: “The possible 
 descent of Queen Victoria from King David was first 
 entered upon in the present day by the Rev. F. R. A. 
 Glover, M. A. He did not, however, attempt to give 
 the genealogy link by link, nor enter into the proofs in 
 detail. Since then the whole subject of her Majesty’s 
 Jewish ancestry has been further examined by various 
 students and writers on our Israelitish origin. Mr. J. 
 C. Stephens has compiled a ‘Genealogical Chart,’ show¬ 
 ing the connection between the House of David and the 
 Royal Family of Britain.” 
 
 One of the workers in this cause, says: “The diffi- 
 
Appendix 371 
 
 culty heretofore has been to supply the line from Queen 
 Tephi to King Fergus of Scotland. This we now 
 supply through the valuable researches of the Rev. A. 
 B. Grimaldi, M. A.” 
 
 Rev. A. B. Grimaldi says: “The descent of our 
 Royal Family from the royal line of Judah is, however, 
 no new discovery. The Saxon kings traced themselves 
 back to Odin, who traced back his descent to David, as 
 may be seen in a very ancient MS. in the Heralds’ Col¬ 
 lege, London, and in Sharon Turner. ('History of the 
 Anglo-Saxons’, Vol. I.) The full and complete gene¬ 
 alogy of Victoria from David does not appear ever to 
 have been printed; and it has, therefore, been thought 
 that it would be useful, as well as interesting, to put it 
 
 on record, both for reference and testimonv. In its 
 
 * 
 
 compilation reliable works of reference have been used 
 —such as Anderson ('Royal Genealogies,’ London, 
 1732), Keating ('History or Ireland,’ Dublin, 1733), 
 Lavoisne ('Genealogical and Historical Atlas.’ London, 
 1814), and others. Perfect accuracy is hardly to be 
 expected in such an attempt; but it is believed that the 
 genealogy is as correct as our present knowledge of this 
 obscure and intricate subject will permit.” 
 
 Another worker in this cause, says: ''From the 
 tables we are able to furnish a complete list of the 
 royal line from David and Zedekiah to Queen Victoria. 
 We believe the account here given is very nearly cor¬ 
 rect. If any error be detected we should be happy to 
 be informed. Dates after private names refer to births 
 and deaths; those after sovereigns’ to their accession, 
 and death; and b and d stand for born and died (vide, 
 Talmud, London, 1887).” 
 
37 2 Judah’s Sceptre and Joseph’s Birthright 
 
 GENERATIONS. 
 
 1. Adam (B. C. 4000-3070), Eve. 
 
 2. Seth (B. C. 3869-2957). 
 
 3. Enos (B. C. 3764-2859). 
 
 4. Canaan (B. C. 3674-2895). 
 
 5. Mahalaleel (B. C. 3604-2709). 
 
 6. Jared (B. C. 3539 - 2577 )- 
 
 7. Enoch (B. C. 3377-3012). 
 
 8. Methusaleh (B. C. 3312-2344). 
 
 9. Lamech (B‘. C. 3125-2349). 
 
 10. Noah (B. C. 2943-2007), Naamah. 
 
 11. Shem (B. C. 2441-1841). 
 
 12. Arphaxad (B. C. 2341-1903). 
 
 13. Salah (B. C. 2306-1873). 
 
 14. Heber (B. C. 2276-1812). 
 
 15. Peleg (B. C. 2241-2003). 
 
 16. Reu (B. C. 2212-1973). 
 
 17. Serug (B. C. 2180-2049). 
 
 18. Nahor (B. C. 2050-2002). 
 
 19. Terah (B. C. 2221-1992), Amtheta. 
 
 20. Abraham (B. C. 1992-1817), Sarah. 
 
 21. Isaac (B. C. 1896-1716), Rebekah. 
 
 22. Jacob (B. C. 1837-1690), Leah. 
 
 23. Judah (b. B. C. 1752), Tamar. 
 
 24. Hezron. 
 
 25. Aram. 
 
 26. Aminadab. 
 
 27. Naasson. 
 
 28. Salmon. 
 
 29. Boaz (B. C. 1312), Ruth. 
 
 30. Obed. 
 
 31. Jesse. 
 
Appendix 
 
 KINGS IN PALESTINE. 
 
 3 73 
 
 32. K. David (B. C. 1085-1015), Bathsheba. 
 
 33. K. Solomon (B. C. 1033-975), Naamah. 
 
 34. K. Rehoboam (B. C. b. 1016, d. 958), Maacah. 
 
 35. K. Abijah (B. C. 958-955)- 
 
 36. K. Asa (B. C. 955-914), Azubah. 
 
 37. K. Jehoshaphat (B. C. 914-889). 
 
 38. K. Jehoram (B. C. 889-885), Athaliah. 
 
 39. K. Ahaziah (B. C. 906-884), Zibiah. 
 
 40. K. Joash (B. C. 885-839), Jehoaddan. 
 
 41. K. Amaziah (B. C. b. 864, d. 810), Jecholiab. 
 
 42. K. Uzziah (B. C. b. 826, d. 758), Jerusha. 
 
 43. K. Jotham (B. C. b. 783, d. 742). 
 
 44. K. Ahaz (B. C. b. 787, d. 726), Abi. 
 
 45. K. Hezekiah(B. C. b. 751, d. 698),Hephzibah. 
 
 46. K. Manasseh (B. C. b. 710, d. 643), Meshulle- 
 metb. 
 
 47. K. Amon (B. C. b. 621, d. 641), Jedidiah. 
 
 48. K. Josiah (B. C. b. 649,, d. 610), Mamutah. 
 
 49. K. Zedekiah (B. C. 599-578). 
 
 KINGS OF IRELAND. 
 
 50. Q. Tea Tephi (b. B. C. 565), marries Herre- 
 mon, a Prince of the scarlet thread. 
 
 51. K. Irial Faidh (reigned 10 years). 
 
 52. K. Eithriall (reigned 20 years). 
 
 53. Follain. 
 
 54. K. Tighernmas (reigned 50 years). 
 
 55. Eanbotha. 
 
 56. Smiorguil. 
 
 57. K. Fiachadh Labhriane (reigned 24 years). 
 
374 Judah's Sceptre and Joseph’s Birthright 
 
 58. K. Aongus Ollmuchaidh (reigned 21 years). 
 
 59. Maoin. 
 
 60. K. Rotheachta (reigned 25 years). 
 
 61. Dein. 
 
 62. K. Siorna Saoghalach (reigned 21 years). 
 
 63. Oholla Olchaoin. 
 
 64. K. Giallchadh (reigned 9 years). 
 
 65. K. Aodhain Glas (reigned 20 years). 
 
 66. K. Simeon Breac (reigned 7 years). 
 
 67. K. Muirteadach Bolgrach (reigned 4 years). 
 
 68. K. Fiachadh Tolgrach (reigned 7 years). 
 
 69. K. Duach Laidhrach (reigned 10 years). 
 
 70. Eochaidh Buailgllerg. 
 
 71. K. Ugaine More the Great (reigned 30 
 
 years). 
 
 72. K. Cobhthach Coalbreag (reigned 30 years). 
 
 73. Meilage. 
 
 74. K. Jaran Gleofathach (reigned 7 years). 
 
 75. K. Coula Cruaidh Cealgach (reigned 25 
 
 years). 
 
 76. K. Oiliolla Caisfhiachach (reigned 28 years). 
 77 * K. Eochaidh Foltleathan (reigned n years). 
 
 78. K. Aongus Tuirmheach Teamharch (reigned 
 30 years). 
 
 79. K. Eana Aighneach (reigned 28 years). 
 
 80. Labhra Suire. 
 
 81. Blathucha. 
 
 82. Easamhuin Eamhua. 
 
 83. Roighnein Ruadh. 
 
 84. Finlogha. 
 
 85. Fian. 
 
 86. K. Eodchaidh Feidhlioch (reigned 12 years). 
 
Appendix 
 
 375 
 
 87. Fineamhuas. 
 
 88. K. Lughaidh Raidhdearg. 
 
 89. K. Criomhthan Niadhnar (reigned 16 years). 
 
 90. Fearaidhach Fion Feachtnuigh. 
 
 91. K. Fiachadh Fionoluidh (reigned 20 years). 
 
 92. K. Tuathal Teachtmar (reigned 40 years). 
 
 93. K. Coun Ceadchathach (reigned 20 years). 
 
 94. K. Arb Aonflier (reigned 30 years). 
 
 95. K. Cormae Usada (reigned 40 years). 
 
 96. K. Caibre Liffeachair (reigned 27 years). 
 
 97. K. Fiachadh Sreabthuine (reigned 30 years.) 
 
 98. K. Muireadhach Tireach (reigned 30 years). 
 
 99. K. Eochaidh Moigmeodhin (reigned 7 years.) 
 
 100. K. Nail of the Nine Hostages. 
 
 101. Eogan. 
 
 102. K. Murireadhach. 
 
 103. Earca. 
 
 KINGS OF ARGYLESHIRE. 
 
 104. K. Fergus More (A. D. 487). 
 
 105. K. Dongard (d. 457). 
 
 106. K. Conran (d. 535). 
 
 107. K. Aidan (d. 604). 
 
 108. K. Eugene IV. (d. 622). 
 
 109. K. Donald IV. (d. 650). 
 no. Dongard. 
 
 in. K. Eugene V. (d. 692). 
 
 112. Findan. 
 
 113. K. Eugene VII. (d. A. D. 721), Spondan. 
 
 114. K. Etfinus (d. A. D. 761), Fergina. 
 
 115. K. Achaius (d. A. D. 819), Fergusia, 
 
 116. K. Alpin (d. A. D. 834). 
 
376 Judah’s Sceptre and Joseph’s Birthright 
 
 SOVEREIGNS OF SCOTLAND. 
 
 117. K. Kenneth II. (d. A. D. 854). 
 
 ti8. K. Constantin II. (d. A. D. 874). 
 
 1 19. K. Donald VI. (d. A. D. 903). 
 
 120. K. Malcolm I. (d. A. D. 958). 
 
 J21. K. Kenneth III. (d. A. D. 994). 
 
 122. K. Malcolm II. (d. A. D. 1033). 
 
 123. Beatrix m. Thane Albanach. 
 
 124. K. Duncan I. (d. A. D. 1040). 
 
 125. K. Malcolm III. Canmore (A. D. 1055-1093). 
 Margaret of England. 
 
 126 K. David I. (d. A. D. 1153), Maud of North¬ 
 umberland (i. e., North-Kumbri-land). 
 
 127. Prince Henry (d. A. D. 1152), Adama of Sur¬ 
 rey. 
 
 128. Earl David (d. A. D. 1219), Maud of Chester, 
 
 129. Isobel m. Robert Bruce III. 
 
 130. Robert Bruce IV. m. Isobel of Gloucester. 
 
 131. Robert Bruce V. m. Martha of Carrick. 
 
 132. K. Robert I. Bruce (A. D. 1306-1329), Mary 
 of Burke. 
 
 133. Margary Bruce m. Walter Stewart III. 
 
 1 34 - K. Robert II. (d. A. D. 1390), Euphemia of 
 Ross (d. A. D. 1376). 
 
 1 35 - K. Robert III. (d. A. D. 1406), Arabella 
 Drummond (d. A. D. 1401). 
 
 136. K. James I. (A. D. 1424-1437), Joan Beau¬ 
 fort. 
 
 T 37 - K. James II. (d. A. D. 1460), Margaret of 
 Gueldres (d. A. D. 1463). 
 
 I 3^- K. James III. (d. A. D. 1488), Margaret of 
 Denmark (d. A. D. 1484). 
 
Appendix 377 
 
 139. K. James IV. (d. A. D. 1543), Margaret of 
 England (d. A. D. 1539). 
 
 140. K. James V. (d. A. D. 1542), Mary of Lor¬ 
 raine (d. A. D. 1560). 
 
 141. Q. Mary (d. A. D. 1587), Lord Henry Darn- 
 ley. 
 
 SOVEREIGNS OF GREAT BRITAIN. 
 
 142. K. James VI. and I. (A. D. 1603-1625), Ann 
 of Denmark. 
 
 143. Princess Elizabeth (1596-1613), K. Frederic 
 of Bohemia (1632). 
 
 144. Princess Sophia, m. Duke Ernest of Bruns¬ 
 wick. 
 
 145 * K. George I. (1698-1727, Sophia Dorothea of 
 Zelle (1667-1726). 
 
 146. K. George II. (1727-1760), Princess Caroline 
 of Anspach (1683-1737). 
 
 147. Prince Frederick of Wales (1707-1751), 
 Princess Augusta of Saxe-Gotha. 
 
 148. K. George III. (1760-1820), Princess Sophia 
 of Mecklenburgh-Strelitz (1744-1818). 
 
 149. Duke Edward of Kent (1767-1820), Princess 
 Victoria of Leiningen. 
 
 I S°- Q. Victoria (b. 1819, Crowned 1838, d. 1901), 
 Prince Albert of Saxe-Coburg-Gotha. 
 
 151 K. Edward VII. 
 
THE LIBRARY OF THE 
 FEB 4 1933 
 
 UNIVERSITY OF ILLINOIS 
 

 
 
 
 
 
 
 
 

 
 
 

 

JUDAH’S SCEPTRE AND JOSEPH'S 
 
 BIRTHRIGHT