God puts His plans into effect by means of chosen instruments. Of no time in the world’s history could it be said that His witnesses were not in the earth, manifesting His standards to a generally heedless world and telling the more thoughtful among them of things that must surely come to pass. In times of crisis His prophets have been ever to the front, and at seasons of disaster His ministers have been there pouring in the oil of comfort and binding up the brokenhearted. (Isa.61. 1). Who will fill that position when the last great crisis comes upon the nations? The world generally will be in a state of turmoil and in no particular frame of mind to listen to any voice that speaks for God; in any case it will be gathering its forces for the final onslaught on the citadel of God’s holiness. Awaiting that onslaught stands the nation which of all the world has pledged itself unreservedly to the standard of Heaven and is prepared to stand or fall by that pledge. Who are these people pictured dwelling at peace in an undefended land awaiting in confidence the advance of their foe? Old Testament prophecy awards this role to the whole nation of Israel, recovered from all the lands into which, for more than two millenniums past, they have been dispersed. In that manner the prophecies enshrine a vital truth, that God is to plant a “dedicated nation” in the land which is peculiarly His own (Deut. 12. 11) and in that manner reverse the terrible end to which Israel’s national existence came when the Roman general Titus captured Jerusalem in A.D.70 and dispersed the people of Judea and Galilee to all parts of the Roman world. But this was not the only dispersal among the nations suffered by Israel and a proper understanding of the regathering can only be had if consideration is given to the history of Israel’s exile among the nations. There have been three major scatterings. The first was due to the Assyrian invasions of the eighth century B.C. when Shalmaneser and Sargon of Assyria between them overran the ten tribe kingdom and carried most of the population into Armenia and Media. A few years later Sennacherib invaded Judea and sent many of its inhabitants to join them. None of these came back. Through the centuries their descendants drifted eastward, across Iran, Afghanistan, Pakistan, and westward into Southern Russia and Europe. The second dispersal was that of the two tribes, Judah and Benjamin, at the hand of Nebuchadnezzar of Babylon in the sixth century B.C. His forces desolated the land, destroyed Jerusalem and the Temple, and took the greater part of the people captive to Babylon. A few escaped into Egypt and the poorest of the peasantry were allowed to remain to cultivate the land. Seventy years later Cyrus of Persia, conqueror of Babylon, allowed those Jews who so desired to return and rebuild the Temple, and re-establish some sort of national life. The Jewish community in Babylon must have grown quite substantially but only some forty-two thousand accepted the offer and settled in Judea. The rest of the country was populated by Samaritans, Phoeniciansand Edomites and in after years these all became for all practical purposes one nation. Those Jews who remained at Babylon prospered and formed strong communities throughout the Persian Empire and eastward to India. With the growing prosperity of the re-established Jewish State—which at one time achieved virtual independence—there was continual migration of Jews into all the Mediterranean countries so that when St. Peter preached in Jerusalem on the Day of Pentecost there were Jews among his hearers who hailed from almost every part of the Roman world. The Jewish nation of the First Advent, therefore, was already very much a mixed people. Jerusalem and the south was populated mainly by full-blooded descendants of Judah and Benjamin with a strain of Edomite blood. Farther north remnants of the other ten tribes persisted with an admixture of Phoenician and Syrian; in the centre of the land, Samaria of the New Testament, alien strains were so pronounced that the rigid Jews of Jerusalem would not count them as Jews; they had “no dealings with the Samaritans”. The third dispersion followed the Jewish rebellion against Rome in A.D.70. Many went eastward to their brethren in Babylon and Persia, or northward to Roman Asia and into Greece. Some penetrated westward into Egypt and along the North African coast. Others penetrated Central Europe, their descendants appearing in Russia, Poland, Germany and finally England. But by far the greater number of those expelled by Titus made their way southward into Arabia where they joined with the native Arab peoples in laying the foundations of a great Judaio-Arab empire. This fusion of Jews with Arabs is one to which singularly little attention has been given in the study of prophecy. European history books, for obvious reasons, have little to say about the Arab supremacy of the Middle Ages in world affairs, and the part played by the Jews in that supremacy. This influx of Jews into Arabia at the beginning of the Christian era profoundly influenced the Arab population both physically and intellectually. H.G. Wells in his “Outline of History” says “It is difficult to say, in the case of this Arabic culture, where the Jew ends and the Arab begins, so essential and important were its Jewish factors”. By the eighth century A.D., three hundred years before William the Conqueror landed in England, this Arab empire extended from Spain to China, and was one of the most extensive empires the world has seen. Its builders were learned in the arts and sciences, being particularly well versed in astronomy, medicine, chemistry and mathematics. Much of our modern knowledge in these branches of learning is directly traceable to them, and a great many English technical terms are Arabic words. The modern Jews are, in the main, descendants of the Second and Third Dispersions, i.e. of those who occupied the land from the days of Cyrus the Persian until the expulsion of Titus. These are the people principally in evidence in the present State of Israel. It must be remembered however, that the promised regathering envisages reunion of the two houses of Israel, separated since the days of Solomon’s death. “I will take the children of Israel from among the nations, whither they be gone, and will gather them on every side, and bring them into their own land: and I will makethem one nation in the land . . . and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all” (Ezek. 37.21-22). Says Jeremiah “In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers” (Jer. 3. 18). The schism which resulted in the creation of a ten tribe nation and a two tribe nation at the death of Solomon will be healed and descendants of all the tribes will appear in the regathered people. There are grounds in the prophetic Scriptures for the expectation that membership of this “Servant Nation” of the end of the Age will not be rigidly confined to the natural sons of Jacob. St. Paul stated an important principle when he said “they are not all Israel, which are of Israel” (Rom. 9. 6). Developing this theme he shows that fitness for the purpose in view and above all things sterling loyalty to God counts more with Him than racial descent. Ultimately, he says “there is no difference between the Jew and the Greek, but the same Lord over all is rich unto all that call upon Him” (Rom. 10. 12). The fourth chapter of Hebrews extends this argument to show that so far as the Christian calling of this Age, initiated at Pentecost, is concerned “they to whom it was first preached entered not in because of unbelief ” and the opportunity passed to the wider world and the consequence of that has been that the Christian Church has been predominantly Gentile and only to a minor extent Jewish. The Church is one instrument in the Lord’s hand for the conversion of mankind in the next Age, but there is also to be another instrument, restored ideal Israel, the Servant Nation, in the Holy Land, and this is fundamental to the whole structure of Scriptural doctrine. The same principle, of faith and dedication of life to God, is the indispensable prerequisite. It seems reasonable therefore to expect that men and women sharing the faith and hopes of Israel and prepared to be identified with them, even if not of Israel stock, will not be turned away. Isaiah’s 56th chapter speaks of this. It is addressed to the “son of the stranger” who wishes to identify himself with the dedicated people of God in the land. The imminence of the Millennial Age is indicated in verse 1; the blessing which comes upon the man who already partakes of the spirit of that Age, in verse 2. Verse 3 refers to “the son of the stranger, that hath joined himself to the Lord” and the theme is continued to verse 7. The “son of the stranger” who is consecrated to God is to be brought to His holy mountain and his offerings will be acceptable on God’s altar. The “eunuch” (separated man) who has taken hold of God’s covenant is given a place and name within God’s walls. “The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him besides those that are gathered to him” (vs. 8). “I will yet gather others to him, beside his own scattered outcasts” says Leeser, and Rotherham “Yet others will I gather to him besides his own gathered ones”, a clear intimation that when God gathers the scattered outcasts of Israel He is going to gather others, non-Israelites, as well, and give them to Israel as brethren and fellow-citizens. The vision of the Millennial Israel recorded by Ezekiel (chap. 47) confirms this principle of adoption of the “strangers”—a term for all non-Israelites dwelling with Israel—so that they enjoy full rights of inheritance and are “as born in the country among the children of Israel”. Although the time here referred to is after the establishment of the Millennial reign, the passage does afford proof of this element in the constitution of the Servant Nation. The “strangers” are to be received into full fellowship and accorded full rights of citizenship. The new nation, then, may well find room for individuals of other races, who on the basis of faith in God and belief in the coming earthly kingdom desire to join themselves to the people being gathered together in the Land of Promise. Such will form a valuable contribution to the Nation although we must not lose sight of the fact that the sons of Jacob are certain to be predominant if only because of their past training and experience in the ways and purposes of God. It has frequently been remarked that the Semitic race is the most reflective and spiritually inclined of the races of mankind. The Hebrews are the foremost of Semitic peoples in this same respect and there may therefore be a very sound reason why in the Divine disposition of things they will form the major constituent of the Nation “in that day”. It may well be, however, that this adoption of “strangers” into the commonwealth of Israel proves a feature of the later consolidation into the dedicated Servant Nation rather than the initial gathering into the land. Most of the prophetic foreviews depict the Return as that of the descendants of those who were driven out by the Assyrians and the Babylonians and the Romans. Perhaps therefore a distinction ought to be made between the initial stages of the Return, in unbelief, as an element in the political events characterising the “End Time” of this Age, and the ultimate consolidation of the Servant Nation, in belief and faith, at the climax when the final crisis occurs. Much of the prophetic description is satisfied by current immigration of Jews into Israel and the creation of an independent and virile State in the ancient land. The astounding progress made in over sixty years in face of bitter outside opposition has evoked the wonder of the world and led many to claim evidence of Divine power working on Israel’s behalf. The “fishers and hunters” of Jer. 16. 16 whom the Lord said He would raise up to urge the exiles back to their own land, are doing their work; this is only one of the many textual statements which associate the operative power of God with the social and political forces that for several generations past have made more and more inevitable the establishment of the State of Israel. But this does not imply that the Most High in any way endorses the position or the policies of that State. Israel of today is one of the nations of this world, shaping its course in conformity with the standards and conventions of this world, defending its terrain and its frontiers with the weapons of this world, and no more entitled, at this juncture, to be called a Servant Nation, meet for the Divine purpose, than its fellow nations. Before the fullness of Old Testament prophecy is realised there will have to be a great change, and the immensely important and momentous part which this Servant Nation is to play in the concluding events of this Age renders it imperative that only those who are fitted for God’s purpose be selected. Sterling faith, utter confidence and steadfast loyalty to the cause of Heaven must characterise each member of that Nation. It is clear from the prophecies that this initial regathering, which apart from a relative few is not accompanied by any special profession of faith, and is essentially a return in unbelief, must eventually develop into one that is inspired by faith. Before Israel is ready to play its ultimate glorious role at the end of the Age there has to be seen a stage in which the returning ones come in belief. “I will bring them from the north country, and gather them from the coasts of the earth . . . they shall come with weeping, and with supplications will I lead them . . .I will turn their mourning into joy . . . and my people shall be satisfied with my goodness, saith the Lord” (Jer. 31. 8-14). “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” (Jer. 50.5). “My supplicants beyond Ethiopia, even the daughter of my dispersed, shall bring mine offering” (Zeph. 3. 10) and Isaiah’s triumphant cry “Open ye the gates, that the righteous nation which keepeth the truth may enter in” (Isa. 26. 2), among a number of related Scripture passages, seem clearly to picture this aspect of the Return. And since the climactic feature of the whole process is the Divine deliverance of Israel from what would appear to be inevitable ruin, and in all recorded history God has delivered Israel only upon repentance and faith, it is clear that the present state of national unbelief must merge into one much more nearly approaching faith and trust, manifestly fulfilling the prophet’s words, before the climax comes. We should expect, therefore, the eventual emergence of a dedicated and faithsustained nation in the land of Israel, principally of natural descent from Jacob, but including a sprinkling of others, which awaits, in confidence that God will deliver, a concerted assault upon its achievements and way of life by outside evil influences. That the deliverance comes in consequence of that faith is the consistent testimony of the prophets (Micah Chap. 4 and 5, Zeph. 3. 10, Zech. 12, Jer. 3. 12-25 and 31. 6- 9) besides being demanded by the basic principles of Divine dealings with Israel. But inside this general picture there is the insertion of an aspect in which trouble comes on the land, with the cutting off from Israel a section of the people, before the enemy is defeated. In the symbolic language of Zechariah, Jerusalem is not delivered until first it has been surrounded and a portion of its inhabitants sent into exile. Since any question of such fate befalling those who have staked all upon their faith is unthinkable, it follows that this story of capture and exile must denote, even at that late date in the sequence of events, an element in the nation which does not truly believe, and whose true character is only revealed when the fiery trial comes upon the people. This factor in the prophecy constitutes a bridge between the initial regathering of Israel in almost total unbelief and her final stand against the enemy in what is perhaps almost total belief—converted to totality of faith and full deliverance when the unbelieving element has been purged out. To what extent do the events of our own times point to the imminence of these expectations? At what stage in their development have we arrived? This is where a very real danger exists of becoming prophets instead of prophetic students; nevertheless there is the undisputed fact that a remarkable chain of happenings extending over a century has led to the creation in our own generation of the first independent and self-governing Jewish State for over two thousand years. A glance at the salient peaks in that chain will not be out of place. The story begins in 1878 when six European powers met under the presidency of Benjamin Disraeli, Jewish Prime Minister of Great Britain, to draft the Treaty of Berlin, mitigating penalties laid upon Turkey by Russia following the RussoTurkish war. At this time Palestine was, and for four hundred years had been, under Turkish rule, numbering amongst its inhabitants some 25,000 Jews. This treaty included, for the first time, definite provision for Jewish interests in Palestine and was the first of the successive steps which led to the Israeli State of 1948. 1897 saw the first Zionist Congress headed by Dr. Herzl. By this time there were 55,000 Jewish residents in Palestine but there was now a Turkish ban on new immigrants and this was not lifted until 1906. Until the first World War progress languished. The situation changed dramatically in 1917 when General Allenby captured Jerusalem and Turkish rule in Palestine came to an end. As far back as 1883 Dr. Grattan Guiness had suggested that the year 1917 would see a noteworthy event in the history of Israel’s recovery of Palestine and now the interest of many Christians as well as Jews was aroused. 1917 witnessed the Balfour Declaration, promising British support for a Jewish National Home in Palestine. The granting of the League of Nations mandate to Great Britain in 1922 placed Palestine under British political control and by the Treaty of Lausanne in 1923 Turkey formally renounced all claims to sovereignty over the country. Palestine became the scene of an increasing flood of Jewish immigrants on the one hand and a mounting wave of Arab opposition to this incursion upon a land they regarded as theirs on the other. By the time of the Second World War the Jewish population had risen, from 84,000 in 1922, to half a million in 1939. Zechariah, long ages before, had said of this very time “In that day I will make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces” (Zech.12. 3). That last word means to be hurt or lacerated through trying to lift too heavy a weight. England began to discover the truth of that prediction and in 1948 renounced the Mandate and left the land and its peoples to their own devices. The result, after a short but sharp conflict between Jews and Arabs, was the establishment of a Jewish State, pitifully small in area but at least truly independent for the first time since the short lived Maccabean State of 135-65 B.C. At once the doors were flung open and Jews from any part of the world granted entrance as by right. The tide of immigration was immense, straining all the resources of the new-born State, but by dint of determination and hard work the newcomers were absorbed and some kind of economic foundation laid for the future. The rest of the story, covering the past sixty years, is well known. Today, Israel is an established nation taking her place among the nations of the world, and in some important respects a leading place. In certain branches of scientific discovery Israeli scientists are in the forefront. Advisers and technicians go from Israel to assist and instruct newly developing nations. In more than one direction there is already to be seen the beginnings of that era spoken of by Isaiah when he said that “Israel shall blossom and bud, and fill the face of the world with fruit” (Isa. 27. 6). But all this is only Stage One of the process. This Israel is as yet one of the kingdoms of this world and orders its national life according to the standards of this world. In 1948 and in 1956 and in 1967 it demonstrated how well it has learned the arts of war whereby the kingdoms of this world maintain their existence against the assaults of their enemies. It may have to fight again; it may experience reverses. It has yet to pass into that state of national sentiment in which there is acknowledgment of the supremacy of God and faith in His protecting power. There may be further political changes, with ebb and flow of fortune for Israel, before that condition comes into sight. Stage Two is not yet discernible on the horizon—but it will come. Zechariah says of that day that the governors of Israel will perceive the strength of Israel in the Lord of Hosts their God (Zech. 12. 5). Those governors, destined to lead the Servant Nation through the last ordeal, must be remarkable men indeed. Perhaps their appearance on the political stage of the day will be the signal that the preliminary gathering of Israel under the protection of military force is completed and the consolidation of the nation into an assembly of faith is beginning; in consequence the assault of Gog and Magog is imminent. For we do know this. When there is peace and security in that present troubled land, and that without the aid of military defences, when the people there gathered begin to proclaim their determination to abide by the principles of Divine Law, looking to God as their Leader and Defender; when material prosperity and extension of territory towards the boundaries promised to the patriarchs begin to become evident; when, most wonderful of all, men of supernormal physique and intellect come to the forefront in the affairs of that nation, none knowing whence they come, men who manifest a remarkable grasp of the world situation and a wonderful flair for incorruptible administration; then, without further delay, will the forces of Gog move forward and God rise up to deliver. 8th Century B.C. Ten tribe kingdom taken to Armenia & Media 6th Century B.C. Babylonian captivity for 70 years 135-65 B.C. Maccabean State
A.D. 70 Capture of Jerusalem and dispersal from Judea & Galilee
1878 Treaty of Berlin
1897 First Zionist Congress
1906 Turkish ban on immigration lifted
1917 End of Turkish rule in Palestine
1917 Balfour Declaration
1948 Formation State of Israel
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