The dramatic conclusion of the “times of the Gentiles” is described in prophecy as a gigantic world war which is climaxed by the second coming of Christ. The war that brings to a close the times of the Gentiles, which already has embraced twenty-five hundred years of history, is also the final effort of Satan in his strategy of opposition to the divine program of God. The second coming of Christ is God’s answer. Some of the major elements of this conflict have already been considered and now need only to be related one to the other.

The Beginning Of The Final World Conflict

The great world war which will engulf the Middle East at the end of the age is an outgrowth of the world situation during the time of the great tribulation. The Roman Empire formed earlier has now extended its power “over all kindreds, and tongues, and nations” (Revelation 13:7). The world government formed at the beginning of the great tribulation is scheduled in prophecy to endure for forty-two months or three and a half years (Revelation 13:5). At its beginning there is no serious challenge of the power and authority of the world ruler, and he is able to assume supreme power not only in the political field, but also receives recognition and worship as God and controls the economic power of the entire world. His reign is afflicted, however, by a series of great judgments of God described in the breaking of the seals, the blowing of the trumpets, and the outpouring of the vials of the wrath of God (Revelation 6:1—18:24). The disruptive force of these judgments is keenly felt throughout the world and it soon becomes evident that the promised utopia which his rule was designed to produce is not going to be fulfilled.

The Trinity Of Evil

Many students of prophecy have noted the “trinity of evil” which characterizes the end time. In some respects this trinity corresponds to the Trinity of the Godhead. The ultimate source of power and evil in the end time is none other than Satan himself, referred to as “the great dragon,” and as “that old serpent, called the Devil, and Satan” (Revelation 12:9). The political as well as the religious power which dominates the world is unquestionably Satan, and for this reason it is stated in Revelation 13:4 that the world “worshipped the dragon which gave power unto the beast.” Satan assumes much the same power and prerogatives as God the Father.

The world ruler, who is Satan’s masterpiece as a counterfeit of Christ, is the actual supreme dictator of the entire world and in a sense is Satan incarnate. He is undoubtedly a brilliant man intellectually and a dynamic personality, but he is completely dominated by Satan. In keeping with the satanic approach of imitation and counterfeit of God’s program, the world ruler is Satan’s king of kings and lord of lords. Many students of Scripture assign the term “antichrist” to this person for this reason, although in the Bible none of the references to antichrist clearly indicate the personage in view (cp. I John 2:18, 22; 4:3; II John 7).

The third member of the unholy trinity is the “beast coming up out of the earth” (Revelation 13:11) who assists the world ruler, performing satanic miracles and causing all men to worship the image of the beast (Revelation 13:12-15). He apparently also is instrumental in linking the economic and religious life of the world in that only those who worship the beast can buy or sell (Revelation 13:16). This personage is undoubtedly the same as “the false prophet” (Revelation 19:20) and in every respect he is the right-hand man and expediter for the world ruler. In his activities he corresponds to some extent to the ministry of the Holy Spirit on behalf of Christ and thus forms the third member of the trinity of evil. The world situation is therefore firmly in the grasp of Satan, Satan’s man who is the world dictator, and the false prophet who heads up the satanic world religion of the great tribulation. In spite of the satanic control of the world by divine plan (Revelation 16:16), as the great tribulation moves on to its close, major sections of the world rebel against their ruler, and this sets the stage for the final great world war.

The Gathering Of The Armies Of The World

The armies of the world which converge upon the Middle East according to Revelation 16:13 are induced to engage in the final conflict by satanic influences. This is introduced in the statement of John the Apostle: “I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty” (Revelation 16:13, 14).

There has been endless speculation as to the identity of the three unclean spirits like frogs. The passage itself indicates plainly that they are spirits of devils or demons and unquestionably are fallen angels under the command of Satan who are sent forth to draw the kings of the world into this final conflict. Humanly speaking, they are gathering to wrest the world rulership from the Roman ruler. In the satanic purpose, however, the armies of the world are gathered to fight the armies of heaven which will accompany Christ at His second coming. As in so many undertakings of Satan, such as is supremely illustrated in the crucifixion of Christ, the very program of Satan is its own destruction, and although Satan is inevitably impelled to gigantic opposition to Christ, he only sets the stage for the triumph of God. It is to facilitate the gathering of these armies that the Euphrates River is dried up that the armies from the east may converge without difficulty upon the Middle East.

Three major armies are mentioned in the Bible, namely, the army from the north, the army from the east, and the army from the south. These three armies are combining their efforts to wrest power from the Roman ruler who may be considered as the king of the west, although this title is never given to him in the Scriptures. The focal point for their gathering is declared in Revelation 16:16 to be “a place called in the Hebrew tongue Armageddon.” Although various explanations have been given of this title, it seems to refer to the valley of Esdraelon also known as the valley of Jezreel located to the east of Megiddo in northern Israel. The word Armageddon actually means Mount of Megiddo from har meaning mount and Megiddo.

The broad valley that is here described is approximately fourteen miles wide and twenty miles long and historically has been the scene of many great battles of the past. In modern times the area became a great swamp, but with the revival of the area under the state of Israel the water has now been drained, and it is a fruitful and beautiful plain well suited for a great army. It is obvious, however, that this is only the central staging area for the war as actually the size of the armies involved preclude the possibility of confining them to this valley. As Scripture indicates, the war rages for some two hundred miles north and south thereby engulfing the entire Holy Land.

The Early Battles Of The Final World War

Scripture does not provide much detail on the characteristics of the final world conflict. The main significance is that they are assembled in the Holy Land at the time of the second advent and oppose Christ in His return to the earth. However, some indication of the nature of the battles preceding the second coming of Christ is given in Daniel 11:40-45. If the order of introduction of events is taken chronologically, it appears that the first stage of the battle is an attack by the king of the south. According to Daniel 11:40, “And at the time of the end shall the king of the south push at him.”

In rapid succession an attack also comes from the north which apparently is successful. The Scriptures state that “the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.” This king of the north may be Russia. The force of his invasion is such that he proceeds through the Holy Land and conquers Egypt at least temporarily. (Some expositors, however, interpret the passage beginning in Daniel 11:42 as referring to the Roman ruler who is naturally to the north of Africa, rather than to Russia as the king of the north, i.e., north of Palestine, as this seems to be the main theme of the passage.) The warfare brought about by the invasion of the king of the north and the king of the south, however, is now followed by another phase, namely, the arrival of the host from the east.

According to Daniel 11:44, “Tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many.” The arrival of the forces from the Orient described as an army of two hundred million in Revelation 9:16 brings on the last phase of the world struggle, and at the time of the second coming of Christ the war is raging in a number of areas.

At least four geographic locations are mentioned in the Bible as figuring in the final struggle. The center, of course, is Armageddon where the main forces are located. Another focal point for the battle is the city of Jerusalem itself. According to Zechariah 12:2-10 a siege will be declared against the city of Jerusalem. Jerusalem apparently will be defended to some extent by the power of God by miraculous intervention, for the armies of the world have great difficulty in subduing the city. It is stated in Zechariah 12:3, “And in that day will I make Jerusalem a burdensome stone for all people; all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it.” The passage goes on to say how the horses are smitten with blindness and the riders with madness.

At the time of the second coming of Christ, however, Jerusalem has finally been entered and is in the process of being subdued at the very moment that the glory of Christ in the heavens in His second advent appears. This is stated in Zechariah 14:2, 3: “For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. Then shall the Lord go forth, and fight against those nations, as when he fought in the day of battle.” From this description it is clear that the nations are engaged in active warfare in relation to Jerusalem at the time of the second advent.

Another geographic location is that of the valley of Jehoshaphat mentioned in Joel 3:2, 12. Although there is some dispute as to its location, it appears to be a valley immediately east of Jerusalem. Here, according to Joel, God declares: “I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land.” This valley is the scene of the divine judgment mentioned in Joel 3:12. Whether this gathering has to do with the battle for Jerusalem or is a subsequent event to the second advent, is not entirely clear.

Still another geographic location mentioned is that of Edom in Isaiah 34:1-6 and 63:1-6. Again it is not entirely clear, however, whether this is part of the battle or a subsequent judgment of God. In Daniel 11:41 Edom, Moab, and Ammon are specifically mentioned as escaping the full brunt of the battle.

The awful bloodshed stemming from this conflict is indicated in Revelation 9:18 where one-third of the armies are declared to be destroyed by the army from the east and the statement in Revelation 14:20 that “blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.” This is a distance of approximately two hundred miles and seems to indicate the extent of the bloody battle as these armies converge upon the Holy Land.

Although the exact deployment of the forces and the precise character of the successive battles which precede the second coming of Christ are not indicated in Scripture, it is sufficient for us to know that the Holy Land will be crowded with the armies of the world in preparation for the dramatic second advent of Christ. This is the final showdown of Gentile power dominated by Satan in blasphemous opposition to the Lordship of Jesus Christ.

The Second Coming Of Christ And The Annihilation Of The Armies

As the armies of the world are engaged in struggle for power throughout the Holy Land and in the very act of sacking the city of Jerusalem, the glory of the Lord appears in heaven and the majestic procession pictured in Revelation 19:11-16 takes place. At the head of the procession is Christ, described as riding on a white horse coming to judge and make war. His eyes are as a flame of fire and on His head are many crowns. His vesture is dipped in blood. Accompanying Him are the armies of heaven also riding on white horses and clothed in fine linen. In verse 15 it is stated of Christ, “Out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.”

In contrast to His lowly birth in Bethlehem where He was laid in a manger, this advent is the triumphant King of kings and Lord of lords coming to claim the world for which He died and over which He is now going to exercise His sovereign authority in absolute power. The verses which follow invite the fowls of the earth to feed upon the carnage of the flesh of kings and mighty men and of their horses (Revelation 19:18).

According to Revelation 19:19 the armies of the world, which have previously been fighting each other, forget their differences and unite to fight against Christ in His second advent to the earth. John writes: “I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.” Their struggle against such an adversary, however, is useless. It is apparent that they are put to death not by ordinary military struggle, but by the word of authority proceeding out of His mouth described as “a sharp sword” (Revelation 19:15). All the armies and their horses apparently are put to death at one stroke, but the beast (the world ruler) and the false prophet (the religious ruler of the world) are taken alive, and according to Revelation 19:20, “These both were cast alive into a lake of fire burning with brimstone.” However, the doom of the rest is sealed in Revelation 19:21: “And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.”

Thus ends in one dramatic blow the power of the Gentiles which had controlled Jerusalem from the time of Nebuchadnezzar, 606 b.c. Thus ends also the satanic control of the Gentiles who had been a demonstration of satanic power, guilty of blasphemy and of the blood of countless martyrs, especially in oppressing the nation Israel.

Satan, their unseen leader, is also dealt with, and according to Revelation 20:1-3 he is cast into the abyss where he is rendered inactive for the entire period of the thousand-year reign of Christ on earth. Then he is destined to join the beast and the false prophet in the lake of fire (Revelation 20:10). The Gentile population of the world as a whole is judged at a separate judgment which follows and is a part of the establishment of Christ’s kingdom on earth.

The inglorious end of Gentile power is precisely that which was anticipated in Daniel 2 where the great image disintegrates into chaff when struck by the stone cut out without hands. The same dramatic end is contemplated in the destruction of the beast (Daniel 7:11) followed by the inauguration of the everlasting kingdom in Daniel 7:13, 14. Jerusalem was no longer to be trodden under the feet of the Gentiles and once again Israel was to be exalted.

The divine purpose of God for the Gentiles comes to its natural conclusion at the end of the times of the Gentiles which is marked by the second coming of Jesus Christ. The millennial reign of Christ primarily concerns the nation Israel and their restoration to their ancient land. Most of the prophecies dealing with the millennial kingdom describe Israel’s day of glory and prominence with Christ as their king and David resurrected from the dead as the prince.

There are, however, numerous prophecies that indicate that the Gentiles also will participate in the millennial reign of Christ and will inherit many of the blessings which characterize this period. As the reign of Christ is from sea to sea it necessarily goes far beyond the borders of the Promised Land, outlined so long ago to Abraham as extending from the River of Egypt to the Euphrates (Genesis 15:18). Outside the Promised Land, but often adjacent to it are the millennial counterparts of the ancient peoples who in one way or another were related to Israel’s long history.

Extent Of Gentile Prophecy

In addition to the major nations which had a large part in the history of Israel such as Babylon, Assyria, and Egypt, a number of important prophecies are found in the Old Testament relating to minor nations. While such prophecies are scattered throughout the Old Testament, three major passages are found in Isaiah 13-23, Jeremiah 46-51, and Ezekiel 25-32. Seven major nations are mentioned in Isaiah to which can be added prophecies concerning the cities of Tyre and Damascus. Jeremiah adds additional prophecies relating to five of these plus a passage on the Ammonites (Jeremiah 49:1-6) and a short prophecy about Kedar and Hazor (49:28-31). Ezekiel offers additional prophecies concerning five of these nations and adds a prophecy about Zidon (Ezekiel 28:20-24). As special attention has already been directed to the prophecies relating to Babylon, the most prominent nations in these prophecies to be considered here are the remaining nations, namely, Assyria, Egypt, Philistia, Moab, Damascus, Ethiopia, Edom or Dumah, Arabia, the city of Tyre, the Ammonites, Kedar and Hazor, and Zidon.

The great prophecies of Isaiah, Jeremiah, and Ezekiel treat the predictions concerning the nations in the context of Israel’s coming day of restoration and glory. Unquestionably the main theme in the prophet’s mind, whether it is stated or not, is that Israel in contrast to the nations which surround them is destined for glory and honor in God’s ultimate kingdom on earth. This tremendous truth has been blurred by the unfortunate tendency to spiritualize these prophecies in the attempt to make them describe the glory of the church. If they are taken literally, however, they provide a pattern of fulfilled prophecy in the past and a program of unfulfilled prophecy in the future which is tremendously significant in unfolding the great purposes of God for the nations of the world.

The prophet Isaiah for instance portrays the glories of the coming kingdom in Isaiah 11-12 before turning to the prophecies relating to the nations in chapter 13 and following. It is clear that from the prophetic viewpoint the importance of these prophecies relating to the nations can be discovered only in the contrast to the prophecies relating to Israel, many of which are yet unfulfilled.

In a similar way the prophecies of Jeremiah emphasize Israel’s restoration and coming glory. Often these prophecies are set in the midst of prophecies relating to the nations and are presented as sharp contrasts to the destined doom of the other nations and God’s divine judgment upon them.

The major portion of Jeremiah’s section on prophecy concerning the nations occurs late in the book in chapters 46-51 preceded by the historical and prophetical matter describing the stirring relationship of Jeremiah to his contemporary situation coupled with many prophecies concerning Israel in the latter days.

Ezekiel by contrast presents the prophecies concerning the nations first in chapters 25-32 and then follows in chapters 33 and 34 with predictions concerning the coming kingdom. Then after additional prophecies concerning Mount Seir, Israel’s future is again depicted in the latter portion of chapter 36. The vision of the valley of dry bones in chapter 37 foreshadows Israel’s ultimate restoration. Then before the great section beginning in chapter 40 there are the prophecies concerning Gog and Magog related to Israel’s restoration in chapters 38 and 39. It is clear in Ezekiel as in the other prophecies that Israel’s future is set into the context of God’s dealings with the surrounding nations in the past as well as in the future. A survey of prophecies of these nations can well begin with an examination of prophecy relating to Assyria.

Assyria

The importance of Assyria is borne out by more than 140 references in the Bible to this ancient people and more than 20 references to its principal city Nineveh. First mention is found as early as Genesis 2:14 where Moses in describing the Hiddekel River, later known as the Tigris, stated concerning this river, “that is it which goeth toward the east of Assyria.” Moses of course was alluding to Assyria as it existed at the time he was writing Genesis. A similar reference is found in Genesis 25:18.

According to archaeologists, Assyria had a long history. As early as 2900 b.c. colonists, probably from Babylon, settled in a small area between the rivers Tigris and Zab southeast of the Armenian Mountains. Racially they were closely related to the people of Babylonia and mixed with the Sumerian people who were the earlier residents of this area. The Assyrians are generally classified as belonging to the Semitic race. Their language, similar to that of the Babylonians, was written mostly in ideograms on clay and stone by a wedge-shaped instrument, and hence is known as cuneiform.

Assyria first became a great city state under Shamshi-Adad I (1748-1716 b.c.) and increased in power as Babylon declined. Its greatest period, however, began with Tiglath-Pileser I (1114-1076 b.c.) when it extended its borders westward to the Mediterranean Sea and embraced a considerable area. Its power rose and fell for a number of centuries following and it was in this period that Assyria came in contact with Israel. Shalmaneser III (858-824 b.c.) is recorded as fighting Ahab in 853 b.c. and accepted tribute from Jehu, the son of Omri. These incidents, however, are not mentioned in the Bible.

A later ruler, Tiglath-Pileser III, according to II Kings 15:19, conquered Israel and exacted tribute from Menahem and carried off many of the children of Israel as captives. His successor Shalmaneser V (726-722 b.c.) attacked Hoshea of Israel who had revolted against him. His successor, Sargon II (721-705 b.c.), mentioned only in Isaiah 20:1, conquered the capital of Samaria (II Kings 17:3-41). Sennacherib (704-681 b.c. ) is recorded as attempting to conquer Jerusalem, but was thwarted by the slaying of his army by the angel of the Lord (II Kings 19:1-37) and was succeeded by his son Esar-haddon. With the rising power of Babylon, Nineveh, capital of Assyria, fell in 612 b.c. under a collation of Babylonian, Median, and Scythian armies. With this event Assyria came abruptly to the end of its career and in a remarkably short time Assyrian civilization was completely destroyed. Its great cities became mounds of debris and for centuries were lost until finally recovered by archaeologists and identified in the nineteenth century.

From the standpoint of prophecy, the history of Assyria is important because along its path numerous prophecies were fulfilled. Isaiah the prophet, for instance, solemnly warned the children of Israel of the coming invasion of the Assyrians and their ultimate captivity (Isaiah 7:17-20; 8:4-7) and predicted that Assyria would be punished in due time and brought down (Isaiah 11:12-16). The entire book of Nahum relates to the downfall of Nineveh, and the book of Jonah records the remarkable experience of repentance of the people of Nineveh at the preaching of Jonah which delayed their ultimate destruction one hundred and fifty years.

Most of the prophecies concerning Nineveh have already been fulfilled. A few references, however, are subject to fulfillment in the millennial reign and events relating to it.

One of the prophecies concerning the destruction of Assyria is found in Micah 5:5, 6 where the context seems to indicate a millennial situation. Some expositors have identified “the Assyrian” of Micah 5:5 as the little horn of Daniel 8 and conclude that the future world ruler who will head the Roman Empire will be an Assyrian. This identification, however, is doubtful, and it is more probable that Micah, living in the period of Assyria’s ascendancy, is merely contrasting here the future glory of Israel with the destruction of Nineveh and of Assyria which actually took place in the seventh century b.c.

That Assyria is to be recognized in the millennial situation, however, is indicated in several passages. According to Isaiah 11:11, 16, the regathering of Israel at the beginning of the millennium will be from Assyria as well as from other nations, and a highway will stretch from Egypt to Assyria through the land of Israel as a major transportation link in the millennial kingdom. A similar prophecy is found in Isaiah 19:23-25 in reference to the future millennial kingdom: “In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: Whom the Lord of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.”

It is evident from this passage that Israel’s two most important neighbors in the millennial kingdom will be the peoples who inhabit the area of ancient Assyria to the northeast and Egypt to the southwest. In that day both Assyria and Egypt will be blessed along with Israel. The fact that Israel is called “third” in the light of other prophecies should not be interpreted, however, as meaning that Israel is less than these nations, but rather that it will be spoken of in the same breath as a prominent world power of that day. Another reference to Israel’s regathering from Assyria is found in Isaiah 27:13. Zechariah adds his contribution in Zechariah 10:10, 11 where the destruction of the pride of Assyria and the scepter of Egypt is predicted and the regathering of Israel from these lands is anticipated. Assyria, the great nation of the past which antedated the Babylonian Empire and successive dominions of the Gentiles, will have its echo in the prophetic future and its place in the divine program of the millennial kingdom.

Egypt

In the millennial situation, Egypt likewise is to have a prominent place as already illustrated in passages cited concerning Assyria. Israel will be regathered from Egypt to their Promised Land, but Egypt will be a prominent nation in the millennial situation. That Egypt will be blessed is mentioned specifically in Isaiah 19:25 and that it will be a prominent nation along with Israel and Assyria is indicated in the same passage. Egypt is singled out for special warning in Zechariah 14:18, 19; God will punish them unless they keep the feast of tabernacles in the millennial kingdom. What is revealed in respect to Egypt has reference to the world-wide rule of Christ and indicates that all people will necessarily be required to serve Him.

Philistia

The prominence of the Philistines in the history of Israel is demonstrated by approximately 270 references to them in the Old Testament. Most of these concern historic events depicting the constant struggle between Israel and the Philistines. A few references to the Philistines contain prophecies of their doom or defeat at the hands of Israel already fulfilled. References such as Jeremiah 47:1; Ezekiel 25:15, 16; Amos 1:8; Zephaniah 2:5; and Zechariah 9:6 are probably best interpreted as already fulfilled.

A few references to the Philistines, however, are found in a context of the future millennial kingdom and imply that the territory of the Philistines and the inhabitants in that future day will have a relationship to the kingdom. According to Isaiah 11:14 Israel will have domination over the Philistines in that day. Again in Obadiah 19 the house of Jacob shall possess the Philistines. In both of these prophecies it may be presumed that the writer of Scripture is referring to the territory known to them at that time as possessed by the Philistines and to the future inhabitants of that area. It means simply that Israel will be victorious over their ancient enemies and possess their territory.

Moab

Of the more than 180 references to Moab in the Old Testament, the great majority deal with historic events. They had many contacts with the children of Israel during the Exodus as well as in the period of the judges. The fact that Ruth was a Moabitess and in the lineage of David sets this people apart.

The first important prophetic utterance relative to Moab is recorded in Numbers 24:17 where Balaam predicted concerning the Messiah, “I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.” The reference is, of course, to the Davidic line of which Christ is the ultimate fulfillment, and the prophecy anticipates not only the conquering of the Moabites under David and his successors but the ultimate possession of the land by Israel in the coming kingdom.

In Isaiah 11:14 a similar reference is found where the children of Israel are predicted to conquer Edom and Moab as well as the Philistines and the children of Ammon. This too refers to the possession of the land by Israel in the millennial kingdom.

Still another allusion to the Moabites in the future is included in the prophecies of the final world war described in Daniel 11:40-45. In Daniel 11:41 Moab along with Edom and the children of Ammon is said to escape the warfare between the king of the north and the king of the south with the Roman world ruler. This will have its fulfillment in the days just preceding the second coming of Christ.

The more extensive prophecies relating to Moab seem to have their primary fulfillment in history. These prophecies anticipate that Moab will be punished by God for their sins and for their opposition to the children of Israel. Some of them, like Isaiah 25:10, may have a future reference like those previously considered and will be fulfilled in the millennial kingdom. But the great prophetic passages such as Isaiah 15:1-16:14, Jeremiah 48:1-47, and Ezekiel 25:8-11, although describing in detail the downfall of Moab, seem to have their primary fulfillment in events of the past. Although they may foreshadow, as prophecy often does, the ultimate triumph of the children of Israel, the two important prophetic references to Moab in the minor prophets, namely Amos 2:1, 2 and Zephaniah 2:8, 9, refer to judgments already fulfilled.

Although the unfulfilled prophecies relating to Moab do not seem to be a large proportion of the total material provided in Scripture, they add their evidence to the total picture of the future kingdom in which Israel will be restored and triumphant over her traditional enemies.

Damascus

Damascus was one of the most ancient cities of the Middle East and one of the few to have a continuous history down to modern times. First mentioned in Genesis 14:15, it continued to have a relationship to Israel throughout the Old Testament period where there are more than forty references and in the New Testament where it is mentioned fifteen times. The more extended prophecies as found in Isaiah 17:1-14 and Jeremiah 49:23-27 have all been fulfilled as well as the occasional references found in Isaiah 7:8; 8:4; Amos 1:3-5; 3:12; 5:27. In Ezekiel 47:16-18 and 48:1 reference is made to Damascus as being in existence in the coming kingdom and furnishing identification for the borders of the land of Israel. No events are predicted and the reference seems to be to geography rather than to people who inhabit the land at that time. It is of interest that Damascus, which has had such a long history, apparently will continue its existence into the millennial kingdom.

The Ethiopians

The Ethiopians were so named by the Greeks and the Romans and refer to those known as the children of Cush in the Hebrew. They were descendants of Ham and occupied the area south of Egypt. Although most of the references to Ethiopians seem to concern events already fulfilled or historic in connection with the Ethiopians, some of the statements seem to be prophetic. The extended prophecy of Isaiah 18:1-7, while largely fulfilled, seems to go beyond the past, such as in the prediction of Isaiah 18:7 where it is stated that the Ethiopians shall be brought as a subdued people to the Lord of hosts in Mount Zion. Isaiah 45:14 may also be interpreted as picturing the triumph of Israel over the Ethiopians in the kingdom period, although the reference may be to historic fulfillment. The predictions of Isaiah 20:3-5 and 43:3 seem to have had adequate fulfillment in the past. The prophecies of Ezekiel 30:4, 5 relating as they do to the Day of the Lord may well have some future fulfillment. The reference to Ethiopia in Ezekiel 38:5, because it describes a northern invasion, has been taken by some to refer to another people, but in any event it is future and a part of the great northern invasion of Israel yet to be fulfilled.

Several other future references to Ethiopia seem to be found in the prophets. In Daniel 11:43 Ethiopia is mentioned as one of the countries that escaped warfare in the final world struggle which apparently reaches Egypt, but does not go farther south. In Psalm 68:31 it is predicted, “Ethiopia shall soon stretch out her hands unto God.” This seemingly refers to the future millennial kingdom, although the prophecy of Zephaniah 2:12 of destruction at the hands of the Lord probably was fulfilled in the past. The prediction of Zephaniah 3:10, that the Ethiopians will come as suppliants to the Lord, fits best into the future millennial kingdom.

Taken as a whole, the references to Ethiopia recognize their continued significance in God’s program and their ultimate destiny as one of the Gentile nations which will be subordinate to Israel when Christ reigns on earth.

Edom

The descendants of Esau are frequently mentioned in the Old Testament under various designations, but usually as the Edomites. Many of the prophecies relating to Edom have already been fulfilled, such as the extended predictions of Jeremiah 9:26; 25:21; 49:7-22; Lamentations 4:22; Ezekiel 25:12-14; Joel 3:19; Amos 1:6, 9, 11; 2:1. Some of these may be a foreshadowing of ultimate subjugation of Edom in the millennial kingdom.

The prophecies concerning Esau and his descendants stem from the original prophecy of Isaac. After Jacob had stolen the blessing intended for Esau, Isaac pronounced the lesser blessing on Esau recorded in Genesis 27:39, 40. Esau is promised physical blessing, but is put under the dominion of Jacob, although it is predicted that he would break the yoke of Jacob from off his neck. The long history of the relationship of the children of Jacob to the descendants of Esau carried out the conflict anticipated here and the children of Edom continued to figure in prophecy up to and including the kingdom age.

Isaiah 11:14 mentions Edom as being subdued by Israel in the kingdom period. Isaiah 63:1 is a prophetic description of the coming of Christ in judgment at His second coming. He is described as coming “from Edom.” Daniel 11:41 includes Edom as one of the countries which escape warfare in the final world conflict before the second coming.

The most extended prophecy concerning Edom is found in Obadiah which is entirely devoted to this subject. Verses 1 to 14 speak of the judgment of God upon Edom because of their sins in rejoicing over the captivity of the children of Judah. These prophecies had at least partial fulfillment. The passage, verses 15-21, which conclude the book, picture Edom in the Day of the Lord as having experienced divine judgment and being under the domination of the house of Jacob. The age-long controversy between Esau and Jacob will be resolved in Jacob’s favor in keeping with the sovereign choice of God in which it was declared that the elder should serve the younger (Romans 9:12). Taken as a whole, the prophecies relating to Edom have already had amazing fulfillment in so far as God’s judgment has fallen upon them in the past. The ultimate fulfillment awaits the second coming of Christ.

Arabia

Of the comparatively few references to Arabia in the Bible, the principal prophecy is found in Isaiah 21:13-17. Although the passage is not entirely clear, it seems to have been already fulfilled in the past. The kings of Arabia are also mentioned as those who will drink of the divine judgment of God in Jeremiah 25:24, probably already fulfilled. In Isaiah 13:20 it is also mentioned that the Arabian will no longer pitch his tent in Babylon after its destruction. On the whole, these prophecies are brief and insignificant in the total program of God.

Tyre

The city of Tyre like Damascus is one of the ancient cities of the world. Its riches and commercial interests were renowned, and it figured largely in the history of the ancient world. Although assigned to the tribe of Asshur, it was not subdued by them, but through much of its history was in friendly relationship with Israel as during the time of the reign of Solomon. Because of a fortress on an island in the Mediterranean to which the people could retire when Tyre was under siege, Tyre was very difficult to subdue and was able to resist the Assyrian armies and stand off Nebuchadnezzar the king of Babylon for more than a dozen years. Alexander the Great had to construct a causeway from the mainland in order to conquer it, and in the process fulfilled many of the prophecies concerning the destruction of the city itself.

Most of the prophecies concerning Tyre have already been fulfilled, such as Isaiah 23:1-18; Jeremiah 25:22; 47:4; Joel 3:4-8; Amos 1:9, 10, and Zechariah 9:2-4.

The importance of Tyre prophetically stems largely from the great prophecy of Ezekiel where three long chapters are devoted to Tyre, namely, 26, 27, and 28. Chapter 26 of Ezekiel describes the judgment which is impending upon Tyre. The immediate occasion was Nebuchadnezzar’s siege of the city, but it goes beyond the immediate situation to its ultimate destruction later at the hands of Alexander the Great. Then the remarkable prophecy of Ezekiel 26:14 was fulfilled which reads: “And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.” The city of Tyre was literally scraped to the rock in order to provide materials to build a causeway out to its island fortress. Visitors to Tyre today can see the evidence of this fulfillment.

Chapter 27 of Ezekiel is a long lamentation over the destruction of Tyre with its description of the riches which once characterized this city. The lamentation is extended to the prince of Tyre in Ezekiel 28:1-10. The prophecies to this point can probably best be interpreted as having been graphically fulfilled in the long history of Tyre.

The prophetic utterance of Ezekiel 28:12-15, while having a partial reference to Tyre, seems to go beyond the immediate human ruler to Satan himself in his original conflict with God. He is described as “the anointed cherub that covereth” who at one time was “perfect…from the day that thou wast created, till iniquity was found in thee.” Many interpreters from Augustine to modern times have felt that this description is a revelation of the character of the original rebellion of Satan against God when he, according to the parallel description in Isaiah 14:12-15, sought to be like God and take the place of God in worship. The Ezekiel passage, however, beginning in verse 16 seems to return largely to a description of Tyre itself and predicts its utter destruction. The large place afforded Tyre in these three long chapters of Ezekiel indicate its importance from the prophetic standpoint as not only embodying divine judgment upon a wicked city which had exalted itself above God, but also upon its unseen ruler, Satan. The entire prophecy anticipates the downfall of Satan as well as the city of Tyre itself. As far as the prophetic program of God is concerned, Tyre does not seem to figure largely in end-time events, although the intimation is that it will be in existence in some form as a city in the time of the end.

Miscellaneous Prophecies

Among the lesser prophecies concerning the nations is that concerning the Ammonites. Although the Ammonites are mentioned frequently in the Bible, they do not loom large in the prophetic narrative. One of the major passages is found in Jeremiah 49:1-6 where God’s divine judgment and conquest of the Ammonites is pictured. A similar passage is found in Ezekiel 25:1-7 which prophesies the conquest of the Ammonites by “the men of the east.” Other references to the Ammonites in prophecy now fulfilled are passages such as Jeremiah 25:21; Amos 1:13; and Zephaniah 2:8, 9. The only reference clearly future is that of Daniel 11:41 where Amnion is said to escape some of the warfare at the end of the age. The dealings of God with the children of Ammon again illustrate His justice and the certainty of fulfilled prophecy.

A brief prophecy concerning Kedar and Hazor is contained in Jeremiah 49:28-33. It is a prediction of judgment upon them at the hands of Nebuchadnezzar king of Babylon. A similar judgment is pronounced upon Elam in Jeremiah 49:34-38. Other references to God’s judgment on Kedar are found in Isaiah 21:16,17. Only future reference relative to those of Kedar seems to be found in Isaiah 60:7 where it is indicated that “the flocks of Kedar shall be gathered together” as possessions of the coming Messiah.

Mention should also be made of Zidon also spelled Sidon, another ancient city on the eastern Mediterranean north of Tyre. In Ezekiel 28:20-24 it is predicted that Zidon will be subject to divine judgment of pestilence and warfare because of their sins. This has unquestionably been fulfilled already in history. Zidon is also mentioned as participating in the general judgment which falls upon Tyre in Isaiah 23:2, 4, 12 and is also associated with Tyre in other prophecies, such as Jeremiah 25:22; 47:4, and Joel 3:4. As a city it does not figure largely in prophecy.

A survey of the countries surrounding Israel demonstrate that prophecies of their coming judgment and subjugation to Israel are set in a context of Israel’s exaltation in the kingdom age. Although in some cases the reference may be largely geographic rather than to the nations themselves, for racial continuity may be difficult to sustain, the language of Scripture is sufficiently clear to make plain that Israel will triumph over her enemies and in the process be restored to a place of glory and blessing under the rule of the Messiah. The fact that Israel is already in her place in the Middle East is a foreshadowing of these ultimate triumphs which await the second coming of her Messiah and Saviour.

The Nations In The Eternal State

It is only natural that prophecies relating to the nations should be primarily concerned with the present earth rather than the eternal state. It is an error, however, to assume that national identity will be lost in eternity. Just as there will be individual identity, so also there will be racial identity, and individuals will inevitably carry throughout eternity an identification related to some extent to their place in the history of the world. Hence, Israelites will be Israelites throughout eternity and Gentiles will be Gentiles as well.

Although there has been some resistance to this idea, national identity seems a natural corollary to individual identity. If Abraham is to remain Abraham throughout eternity and David is to remain David, it is inevitable that they would be considered in their historical context in time. So also will it be with those who are saved among the Gentiles. There is no indication that nationality of individuals will be stressed, but the fact that they belong to a nation is revealed in the description of the New Jerusalem.

According to the revelation given to John, the New Jerusalem will include the angels (Revelation 21:12), the children of Israel (Revelation 21:12), the church as represented in the twelve apostles (Revelation 21:14) and the Gentiles (Revelation 21:24). This is anticipated in the itemization of those who will be related to the heavenly Jerusalem given in Hebrews 12:22, 23 where specifically the heavenly Jerusalem includes “an innumerable company of angels,” the “church of the firstborn,” and “the spirits of just men made perfect.” This latter reference seems to be an inclusive one referring to all men who are saved who are not included in the previous itemization. Such a description obviously includes Gentiles who were saved. Hence, the reference to “the nations,” better translated “the Gentiles,” in Revelation 21:24 is not surprising.

Expositors are of course disagreed as to whether this description relates to the heavenly city in the millennial period or in the eternal state. In either case, however, the implication is that the same people who inhabit the eternal city in this description will continue to inhabit it throughout eternity. The conclusion is therefore sound and valid that the saved among the Gentiles will find their place in the eternal bliss which will characterize the saints in eternity to come as they dwell in perfect fellowship with God in the heavenly city, the New Jerusalem.

Although the pattern of Gentile prophecy and fulfillment is largely one of judgment upon their unbelief and blasphemous rebellion against God, it is another token of the grace of God that, in addition to His program for Israel and the church, the body of Christ, countless Gentiles in the Old Testament period as well as in the tribulation and the millennium will come to know Jesus Christ and His saving grace, and accordingly will be qualified to participate as individuals in the blessings which God has ordained for those who love Him. The majestic purpose of God for the nations is therefore crowned with this happy note of the triumph of grace in those among the Gentiles who turn to Jesus Christ.

Taken as a whole, the program of God for the Gentiles, emphasizes His righteousness and His sovereignty which, though challenged for many centuries, ultimately has its clear declaration at the second coming of Jesus Christ. Throughout eternity, however, the presence of Gentiles who entered the eternal state is the reminder of the comprehensive character of the grace of God which provided Jesus Christ as a means of reconciling the world unto Himself. Their testimony will join with that of all other saints and the holy angels in the mighty symphony of worship and praise which will constitute the music of eternity.

When Theodor Herzel announced in 1897 the purpose of the Zionist movement—“to create for the Jewish people a home in Palestine secured by public law”—few realized how dramatic would be the fulfillment. The Jews had dreamed for centuries of re-establishing themselves in their ancient land. Now this longing was translated into action. Few nations could point to a richer heritage as a basis for the hope of the restoration of the nation.

The History Of Israel In The Old Testament

The history of Israel began more than thirty-five hundred years ago, when, according to the early chapters of Genesis, the divine call was extended to Abraham to leave his ancient land of Ur and proceed to a land that God would show him. After some delay, Abraham finally entered the land, and there the promised son Isaac was born.

Though God miraculously fulfilled the promise of a son in Isaac, Abraham himself never possessed the Promised Land but lived as a pilgrim and stranger. Rich in earthly goods, Abraham never fulfilled his hope of a homeland in his lifetime. His son Isaac shared a similar fate. Under Jacob, Isaac’s son, the people of Israel forsook the Promised Land entirely and at the invitation of Joseph set up their homes in Egypt where they lived for hundreds of years. It was not until their very existence was threatened in Egypt by a hostile king that the day finally came for Israel’s possession of the land. With Moses as their appointed leader, they began their momentous migration, one of the largest ever undertaken by any nation. After forty years of wandering in the wilderness, they finally completed their pilgrimage from Egypt to the land promised Abraham.

The book of Joshua records the conquest of Palestine and its partial occupation. The nation Israel, however, was doomed to generations of oppression and moral declension. They periodically were oppressed by Gentile nations about them with occasional cycles of spiritual and political revival, led by judges whom God raised up. The political anarchy which characterized the period of the judges was succeeded by the reign of the kings, beginning with Saul, and was followed by the glory and political power of the kingdoms under David and Solomon. Under Solomon, Israel reached its highest point of prestige, wealth, and splendor, and much of the land which God promised Abraham temporarily came under the sway of Solomon.

Again, however, moral deterioration attacked from within. Because of Solomon’s disregard of the law against marriage to the heathen, many of his wives were pagans who did not share his faith in God. His children, therefore, were raised by their pagan mothers and they were trained to worship idols instead of the God of Israel. The resulting judgment of God upon Israel was manifested in the divided kingdoms of Judah and Israel. The ten tribes, united to form the Kingdom of Israel, persisted in complete apostasy from God, and idol worship became the national religion. In 721 B.C. the ten tribes were carried off into captivity by the Assyrians. The Kingdom of Judah, including the tribes of Benjamin and Judah, continued for a little more than another century until they too were taken captive by Babylonia. For a generation, the land of Israel was denuded of the descendants of Abraham.

The book of Ezra records the restoration of Israel which followed the captivities. In keeping with the promise given to Jeremiah that the captivity would continue for only seventy years (Jeremiah 29:10), the first expedition of the children of Israel, led by Zerubbabel, began their trek to their homeland. The book of Ezra records their early steps in restoring the land and building the temple. Nehemiah completes the picture with the building of the walls and the restoration of the city of Jerusalem itself. Once again Israel was in their ancient land, re-established as a nation.

The history of Israel from that point on was not without its serious problems. First, the warriors of Macedon under Alexander the Great swept over Palestine. Then they were subject to the rule of the Seleucian monarchs and later were controlled by Syrians. One of the sad chapters in Israel’s history was the Maccabean revolt which occurred in 167 B.C. and which resulted in severe persecution of the people of Israel. In 63 B.C. Pompey established Roman control and from then on the land of Palestine, the homeland of Israel, was under Roman control for centuries. It was in this period that Jesus Christ was born in Bethlehem. During Christ’s lifetime on earth, Israel was under the heel of Rome and Christ Himself was sent to the cross on the basis of Roman authority.

The History Of Israel Since Christ

The subsequent history of Israel was most unhappy. In A.9. 70, Titus, the Roman general, ordered Jerusalem and its beautiful temple destroyed, and a quarter of a million Jews perished. The remaining Jews continued to revolt and finally in A.9. 135 the desolation of Judea was ordered. Almost a thousand towns and villages were left in ashes and fifty fortresses razed to the ground. The people of Israel, except for a few scattered families who remained, were dispersed to the four winds.

From A.D. 135 to modern times, the nation Israel made their homes all over the world. In the eighth century the Abbasid Arabs took possession of Israel’s ancient land. For a brief period the Frankish crusaders were established in Palestine only to be defeated by Saladin in 1187. The Ottoman Turks assumed power in 1517 and the land of Palestine continued as part of the Ottoman Empire until Turkey was defeated in World War I. The conquering of Palestine by General Allenby in 1917 and the British occupation of Palestine proved to be a dramatic turning point in the history of Israel.

The Return Of Israel To The Land

Before control of Palestine was wrested from the Turks, the Zionist movement had already begun. As early as 1871 some efforts were made by the Jews to re-establish themselves in a small way, but in the entire area there was not one Jewish village and only the more learned were familiar with the Hebrew tongue. In 1881 modern Zionist resettlement began in earnest. At that time only 25,000 Jews lived in the entire area. The Zionist idea as stated in “The Basle Programme” was adopted by the first Zionist congress called by Theodor Herzl in 1897. Its published aim was to reclaim the land of Palestine as the home for Jewish people. By the outbreak of World War I, the number of Jews had swelled to 80,000.

The Zionist movement was, given impetus during World War I when British Foreign Secretary Arthur J. Balfour instituted the Balfour Declaration on November 2, 1917, in which he stated: “His Majesty’s Government views with favor the establishment in Palestine of a national home for the Jewish people…“This declaration, though welcomed by the Jews, was opposed by the Arabs and little came of it. Meanwhile a British mandate given over the land of Palestine by the League of Nations became effective, but through a desire of the British to maintain friendship with the Arab nations, no progress was allowed in establishing a homeland for Israel.

In 1939, during the early portion of World War II, the British government issued a white paper which set forth the conditions for establishing an independent Arab state in Palestine. By that time, 400,000 Jews were in the country. The restrictions on Jewish immigration, however, were severe, and future immigration was subject to Arab consent. Only a small part of the land could be sold to the Jews.

During World War II, however, due to the world-wide sympathy aroused for the people of Israel because of the slaughter of six million Jews under Nazi domination, the feeling became widespread that Israel should have a homeland to which its refugees could come and establish themselves. An Arab league was formed in 1945 to oppose further Jewish expansion. After World War II the British government turned Palestine over to the United Nations and under the direction of this body a partition of Palestine was recommended with the division into a Jewish state and an Arab state. By 1948 Jewish population had risen to 650,000.

The Establishment Of The New State Of Israel

On May 14, 1948, as the British withdrew control, Israel proclaimed itself an independent state within the boundaries set up by the United Nations. Before the day passed, however, Israel was attacked by Egypt, Jordan, Iraq, Syria, Lebanon, and Saudi Arabia, and open warfare broke out. Though both sides suffered heavily, a series of truces began. The first was on June 11 and was followed by a renewal of hostilities which ended in a final truce on July 17. On January 7, 1949, a general armistice was arranged in which Israel was allowed to retain the additional land secured during the hostilities. Israel itself was admitted to the United Nations. In the years that followed no adequate solution was found for the many difficulties attending a permanent peace. The Arab nations refused to recognize Israel and denied it the right of existence. Israel on her part adopted an unrealistic approach to the refugee problem which continued to be an open sore.

Since 1949, the nation Israel has made rapid strides until today it is well established. Though surrounded by enemies, Israel rests in its security of superior arms and effective military organization. Of significance is the unassailable fact, that for the first time since A.D. 70, the nation Israel is independent and self-sustaining, and is recognized as a political state.

The restoration of Israel to its ancient land and its establishment as a political government is almost without parallel in the history of the world. Never before has an ancient people, scattered for so many centuries, been able to return to their ancient land and re-establish themselves with such success and such swift progress as is witnessed in the new state of Israel.

Political And Military Growth Of Israel

Of special significance is the fact that Israel is a recognized political state. In its original declaration on May 14, 1948, provision was made for the establishment of an ordered government in the form of a democratic parliamentary republic. The principal legislative body in Israel is the knesset, from a Hebrew word which means “assembly.” The knesset meets in Jerusalem, which is the capitol of Israel, and temporarily occupies quarters adapted for this purpose. A government center is planned on an elevation which will face Mount Herzl where the founder of the Zionist movement is buried. The knesset has power to make and amend laws, and its approval is necessary before a government can take office. A new government must be formed at such times as the knesset votes no confidence in the existing government. Of its 120 members, the great majority are of Jewish background, but a few Arabs are included.

The constitution of Israel provides that any citizen over twenty-one may be elected, and each citizen over eighteen, without respect to sex, race, or religion, is entitled to vote for members of the knesset. Though most matters of law are handled by civil courts divided into three main categories—namely, magistrate courts, district courts, and the supreme court—a series of special courts corresponding to the religion of respective citizens have been established in regard to marriage, divorce, and similar matters. A Jew therefore is referred to the rabbinical courts, Moslems to the Moslem court, and Christians to the Christian court. All of the religious courts are under the control of the Ministry of Religion. The internal government of Israel allows considerable freedom to minority groups, and provides a proper legal basis for this enterprising nation to grow.

One of the important factors of Israel’s progress has been its highly efficient army. Formed under great difficulty during the early days of the state of Israel when they were being attacked by enemies on all sides, through heroic efforts, it was able to give a good account of itself and actually enlarge the area of Israel by some fifty per cent in the resulting hostilities. The army is called in Hebrew Tsahal, representing the initials of the defense army in Israel known in Hebrew as the Tseva Hagana Leisrael. Included in its organization are forces equipped to fight on land, sea, and air. The army has been trained by experienced officers from Europe and America and several military academies and a staff college have been created.

The corps of the army consists of volunteers who are supplemented by reserves. Men on reaching the age of eighteen serve for two and one half years. They are eligible for service until they are forty-five. Single women are also given two years of training. A system has been devised by which reservists are settled in border areas and Israel is reputed to have the fastest mobilization system of any nation in the world. Along with the development of the army itself has been the creation of an arms industry which has enabled Israel not only to supply its own forces, but to export in large quantities arms of various kinds, including one of the best automatic weapons available today.

Humanly speaking, it is because of the efficiency of their army that Israel has enjoyed peace since the armistice of 1949 and was able to overrun the Gaza Strip in the hostilities which broke out in October, 1956. Though the nations which surround Israel number some thirty million and conceivably could overwhelm the small nation, the army of Israel is more than a match for all of its enemies combined. Because of this, the nation Israel today is in a high state of confidence coupled with alertness.

Development Of Agriculture And Industry

Probably the most astounding aspect of the restoration of Israel is the rapid reclamation of the eroded land and wasted resources which for centuries have characterized the area which Israel now occupies. Travelers who visit Syria and Jordan first before coming to Israel are immediately impressed with the dramatic difference. Everywhere there is evidence of astounding progress in Israel.

One of the first problems which beset Israel was to reclaim the land strewn with rocks and seemingly hopeless as far as vegetation was concerned. By prodigious toil, often on the part of immigrants who had little knowledge of agriculture before, the land was cleared, terraced, and cultivated. In Israel, as in surrounding countries, the scarcity of water is a principal problem. Huge projects provided water for irrigation, not only for the northern portion of the nation, but also for the reclamation of the Negiv, the southern desert which forms a major portion of Israel’s territory.

Travelers through Israel are introduced to field after field of cultivated crops on land that was hopelessly eroded just a few years before. By 1961, eighty million trees had been planted, and the continuing program eventually will make a major contribution in conserving water and providing timber. Orange trees have been planted in abundance, as well as other citrus fruits, and oranges have become a major export of the new nation. Crops such as cotton, sugar cane, grapes, peanuts, and sisal have become major productions, just a few years ago eggs were closely rationed. By 1961 Israel was exporting almost a million eggs a day.

Though hampered somewhat by failure to conclude peace agreements with Arab nations which share the water available, by making the most of its own opportunities, Israel is building a gigantic irrigation system, drawing water from the Yarkon as well as from the Jordan and sending it south to the Negiv. Thousands of acres are being restored to fertility, and it is estimated that the reclaimed land, will permit another one million immigrants during the next decade. Not only have desert lands been reclaimed, but one of the spectacular achievements was the draining of the swampland of the Valley of Esdraelon, the elimination of the mosquito menace, and the restoration of this broad area to cultivation, which has proved to be one of the most fertile areas in all Israel.

Progress in agriculture and reclamation of the land has been matched to some extent by establishment of industries. Textiles have now become an important part of Israel’s production. The cutting of diamonds imported for this purpose, the manufacture of military weapons and arms, and the exploitation of the measureless chemical wealth of the Dead Sea are major factors of Israel’s economy. Some oil has already been discovered as well as gas. One by one problems that beset Israel at the beginning are being solved.

The expanding economy has also furnished a basis for construction of fabulous new cities. The new city of Jerusalem, the capitol of Israel, has been beautifully constructed of stone with lovely streets and parks and by 1961 had attained a population of 160,000. Tel Aviv, the largest of the cities in Israel, has a population nearing 400,000, and offers every convenience of a modern city. Next to Tel Aviv is Haifa, with a population of 175,000. The growth of the cities has kept up with the growth in population which has almost tripled since 1948, reaching over two million in 1960.

Educational System And Revival Of Biblical Hebrew

One of the impressive sights in Israel is the spectacular rise of its educational system. Not only are new elementary schools built throughout the country to take care of the expanding population, but the Hebrew university with an enrollment in 1959-60 of seven thousand is one of the finest in the Middle East. In addition the Israel Institute of Technology has some twenty-five hundred students with training in various aspects of modern science. In the entire educational system Biblical Hebrew is used as the spoken and written language and has restored this ancient language to popular usage in Israel. New terms are being coined to meet modern situations. The revival of Hebrew inevitably ties the people of Israel to their ancient Scriptures in a way that otherwise would have been impossible.

The revival of Hebrew has also paved the way for a renewal of Biblical studies. Unlike American universities which neglect the Bible, the Old Testament is taught in public schools, including the universities, and is considered essential to any true education. Some four hundred study groups have been formed by the Israel Bible Study Association with a membership approaching twenty thousand. The reading of the Old Testament is popular, though often attended by little theological discernment. Even the New Testament is read as religious literature, though not considered on a par with the Old Testament by orthodox Jews. To some extent the new interest in the Bible has created an increased interest in the Jewish religion as such.

Religious Life Of Israel

It is to be expected with the rebirth of the nation and its renewed interest in the Bible that attendance at the synagogue has taken on new life in Israel. Visitors normally will find the synagogue crowded, though meeting in new and spacious buildings. It soon becomes evident, however, that the religious life of Israel is to some extent one of outer form. The religious exercises are devoted primarily to revival of their traditions, their reassurance of the general providence of God, and the application to some extent of moral standards. For Israel their religion is one of works rather than of faith, and their redemption is to be achieved by their own efforts.

The religious life of Israel is directed by some 430 rabbis who actively carry on their duties. It is to these leaders that Israel turns for direction. As a result of the revival of Judaism, the Sabbath is strictly enforced and everyone observes it, even those who never attend the synagogue. The religious life of Israel is largely in the hands of the orthodox, though the majority of ordinary Jews in Israel do not necessarily follow their leaders. The revival of interest, therefore, in the Jewish faith and the religious activities which characterize it, to some extent is an expression of patriotism and enthusiasm for the progress of the state rather than for theological or spiritual reasons. Nevertheless, the movement is a phenomenon without parallel in the modern history of Israel and is doing much to revive their ancient faith. The land of Israel which historically has been the cradle of Judaism, Christianity, and the Moslem faith is once again witnessing a revival of that which held sway for centuries.

Political And Prophetic Significance Of The New State Of Israel

The significance of the new state of Israel is bound up with the growing importance of the Middle East in international affairs. The land of Israel is located geographically in the hub of three major continents. Because of this strategic location, it is involved in the economic life of the world. Any major nation seeking to dominate the world would need to conquer this portion. Its military value is also obvious, for the Middle East is not only a channel of world commerce but is the gateway to the immense reserves in oil and chemicals found in that portion of the world. It is inevitable that any future world conflict would engulf this portion of the world as a primary objective. It is especially significant that from a Biblical standpoint the Middle East remains a center of interest. World events which are yet to unfold will find this area also its major theater. It is for this reason that students of the Bible, whether Jews or Christians, find the development of the new state of Israel one of the most important and significant events of the twentieth century.

The repossession of a portion of their ancient land by the new state of Israel is especially striking because of the promise given by God to Abraham of perpetual title to the land between Egypt and the Euphrates. As recorded in Genesis 15:18 the covenant of God with Abraham included the promise: “Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates.” This promise was subsequently repeated in Genesis 17:8 in these words: “And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.” Consideration will be given to these passages in later discussion, but their mention at this time demonstrates the great significance of the reoccupation of this area by the new state of Israel.

In the subsequent history of Israel neither Abraham nor his immediate posterity were able to possess the land and, as stated earlier, only at the time of the Exodus was the land ever actually possessed. Of great importance are the Scriptures which describe the dispersion of Israel in the captivities of Babylon and Assyria and the later scattering of Israel resulting from the persecution of the Romans. This will be followed by Israel’s ultimate regathering. A study of some of the great promises relating to this future restoration of Israel to the land will be examined in detail later. The revival of Israel after these many centuries of dispersion introduces the major questions relating to the fulfillment of God’s promise to Abraham and whether the creation of the new state of Israel is indeed a confirmation of Israel’s continuance as a nation.

The return of Israel and the organization of the new state of Israel is especially significant in the light of prophecies to be examined concerning Israel’s future time of trouble when Israel is pictured in the land, as for instance in Matthew 24:15-26. The predictions of the grand climax of the nation’s history, given in Daniel 9:26, 27, when Israel is described as making a covenant with the future world ruler, is of special importance in the light of their renewed presence in their ancient land. Of the many peculiar phenomena which characterize the present generation, few events can claim equal significance as far as Biblical prophecy is concerned with that of the return of Israel to their land. It constitutes a preparation for the end of the age, the setting for the coming of the Lord for His church, and the fulfillment of Israel’s prophetic destiny.

One of the central questions in prophecy relating to Israel is whether Israel has any future as a nation. The question is by no means easily answered because there is a confusing number of answers to the question. These can be itemized as follows: (1) The point of view that denies that Israel exists today and therefore has no future as a nation, as illustrated in the book The Seed of Abraham by Albertus Pieters. In Pieters’ opinion, Israel is nonexistent as either a race or a nation in the ordinary sense of the term. (2) The idea that Israel continues as a race but not as a nation. This concept is illustrated in conservative postmillennialism of the last generation in works like Systematic Theology by Charles Hodge and is held by some contemporary amillenarians such as William Hendriksen in his book And So All Israel Shall Be Saved. (3) The teaching of most premillenarians that Israel has not only continuity as a race, but a future as a nation in the millennial kingdom. This is the normal premillennial approach.

Variations in the statement of these three major points of view abound. The opinion of Albertus Pieters has already been discussed and the evident facts pointing to the continuance of Israel as a race have been stated. The formation of a political state in the Middle East in 1948 bearing the name Israel as well as the continuance of Judaism as a religion seems a sufficient answer to the first point of view. The principal question which remains is whether Israel continues merely as a race without a future or whether it has promises which can be fulfilled only by its continuance as a nation and its revival as a people in the political government of the millennial kingdom.

The Continuance Of The Physical Seed Of Abraham

Though it is allowed by all conservative expositors of Scripture that Abraham had a physical seed, and in particular that Jacob was the father of the twelve tribes of Israel, an examination of this evidence serves to provide a basis for the theological implications which are based upon this fact. To be sure, modern liberals have asserted that the accounts of Abraham and his posterity are only traditional myths, but as this is done only by sweeping denial of the authority of Scripture, it does not require refutation in a discussion with orthodox scholars who accept the inspiration of the Bible. If the record of Scripture is valid, there can be little question concerning the fact that Isaac was born as a son to Abraham and Sarah when they both were past age, by miraculous intervention of God. Nor is there much question concerning the fact that Isaac had the twin boys Esau and Jacob. Much of the content of the book of Genesis deals with the story of Jacob, the birth of the twelve patriarchs, and the beginning of Israel’s history as such. Even unbelievers in Scriptural revelation will acknowledge that the modern Jew is a descendant of Jacob and recognize the historical sequence which has brought Israel to the present hour.

It should also be evident from Scripture and history that Israel is more than just a race. From the time they left Egypt they assumed the proportions of a great nation and, though for a time they lived with little political unity during the period of the judges, there is abundant evidence to sustain the rise of the nation under Saul, David, and Solomon. Their moral deterioration, the Assyrian and Baby-Ionian captivities, and the regathering and restoration of Israel recorded in the books of Ezra and Nehemiah and supported by Zechariah and Malachi provide a setting for the New Testament. When Christ was born, Israel was a nation even though it was under the heel of Roman oppression.

With the destruction of Jerusalem, however, and the scattering of the children of Israel, their national characteristics were blurred for many centuries. It is of tremendous significance, however, that the ties which bound together the race of Israel were of such character that in our modern day the nation Israel has once again returned to its ancient land, established itself as a political state, and is recognized as such by most of the civilized world. In any ordinary meaning of the term, Israel has continued as a nation and is in existence today in that capacity.

The Promises To Israel As A Nation

Much of the evidence which supports the concept of Israel as a nation is bound up in the promises which are given to her which will be discussed later. Sufficient for the present purpose, however, is to point out that the original Abrahamic covenant expressly promised that God would make a great nation out of Abraham’s seed (Genesis 12:9.). To this nation is given the promise of possession of the land, which implies national characteristics.

Relative to the express question concerning the perpetuity of Israel as a nation, the promise given to Abraham in Genesis 17:7, 8 is of special importance. Here the covenant with Abraham is declared to be an everlasting covenant, and the land is promised to Israel as an everlasting possession. It would be of course impossible for the covenant to be everlasting and the possession of the land to be everlasting unless the nation also continued forever. The Hebrew expression for “everlasting” is olam, meaning “in perpetuity.” While it might not quite be the equivalent of the infinite term “everlasting,” it would certainly mean continuance as long as this present earth should last. It is the strongest expression for eternity of which the Hebrew language is capable. Inasmuch as these promises are reiterated to Isaac and to Jacob and are constantly referred to throughout the Old Testament, the nature of these promises confirms the continuance of Israel as a nation.

The matter of Israel’s regathering, judgment, and restoration still to be fulfilled will be the subject of later discussion, and only can be anticipated here. It follows, however, that if the Scriptures teach Israel is to be regathered, brought back to their ancient land, and actually possess the area promised by God to Abraham in Genesis 15:18-21, these predictions in their very character would demand Israel’s continuance as a nation. Inasmuch as these promises do not rest on a few isolated texts, but on hundreds of prophecies in the Old Testament which directly or indirectly anticipate a future day of glory for Israel, it is hardly too much to say that there are few doctrines that are better attested in the Bible than that of the future of Israel, provided that these prophecies are interpreted in their normal and literal sense.

The Express Promises Of Israel’s Perpetuity As A Nation

In addition to the strong predictions of Genesis 17, the most pointed pronouncements are made elsewhere in the Old Testament concerning Israel’s continuance as a nation. One of these, which should be decisive in itself, is that expressed by Jeremiah at a time of Israel’s apostasy and captivity. In this context of Israel’s disintegration Jeremiah predicts a new covenant with the house of Israel and the house of Judah (Jeremiah 31:31) which will replace God’s covenant with them in the Mosaic law (Jeremiah 31:32). After defining the millennial situation in which this covenant will be fulfilled for the nation Israel, Jeremiah adds this word of assurance: “Thus saith Jehovah, who giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who stirreth up the sea, so that the waves thereof roar; Jehovah of hosts is his name: If these ordinances depart from before me, saith Jehovah, then the seed of Israel also shall cease from being a nation before me for ever. Thus saith Jehovah: If heaven above can be measured, and the foundations of the earth searched out beneath, then will I also cast off all the seed of Israel for all that they have done, saith Jehovah” (Jeremiah 31:35-37).

In view of the fact that some amillenarians contend that the Abrahamic promise concerning Israel is conditioned on their obedience and therefore is set aside upon disobedience, it is most significant that this strongest prophecy in the Old Testament for the continuance of Israel is given in a setting when Israel is manifestly in apostasy and about to be carried off into captivity. It would be difficult to provide a setting anywhere which would make it clearer that this is God’s sovereign purpose entirely apart from Israel’s worthiness and the fulfillment is determined solely by God’s power and will. As long as the sun and moon endure and as long as the heavens have not been measured, Israel will continue as a nation. The divine purpose to continue the nation Israel is supported by the continuance of these elements of natural creation as long as the present earth exists. It is not simply that they will continue as a seed, but as Jeremiah expresses it, Israel shall not cease “from being a nation before me for ever.”

The promise of Israel’s perpetuity in the new covenant in Jeremiah 31 is supported by the provisions which are itemized: (1) It is designated a covenant with “the house of Israel, and with the house of Judah.” The covenant is therefore limited to the descendants of Jacob. (2) It is a covenant designed to replace the Mosaic covenant also made only with Israel. As such it will be written “in their hearts” rather than on tables of stone. (3) The fulfillment of the covenant may be expected after “the time of Jacob’s trouble” mentioned in Jeremiah 30:7. Jeremiah predicted in 31:28: “And it shall come to pass that, like as I have watched over them to pluck up and to break down and to overthrow and to destroy and to afflict, so will I watch over them to build and to plant, saith Jehovah.” The time of fulfillment is further identified as the time of Israel’s regathering, indicated in Jeremiah 30:10 and Jeremiah 31:8 and following. (4) The time of its fulfillment is described as a period when there will be universal knowledge of the Lord. Jeremiah speaks of this in these words: “And they shall teach no more every man his neighbor, and every man his brother, saying, Know Jehovah, for they shall all know me, from the least of them unto the greatest of them, saith Jehovah” (Jeremiah 31:34).

Isaiah referred to this same time in Isaiah 11:9 when he predicted: “For the earth shall be full of the knowledge of Jehovah, as the waters cover the sea.” This was an especially strong prediction in view of the fact that both Isaiah and Jeremiah lived in a day when ignorance of the Lord prevailed and apostasy characterized Israel. The new covenant therefore is related to the future day of Israel’s glorious kingdom on the earth. (5) The period of its fulfillment will be one of great spiritual blessing. God will be publicly identified with Israel, and Israel will be God’s people. Their sins will be forgiven, and they will be the beneficiaries of God’s wonderful grace. It should be obvious to any student of premillennial interpretation that all of these prophecies fit naturally and easily into the context of the millennial hope.

The new covenant is frequently mentioned elsewhere in the Old Testament. In Isaiah 61:8, 9, in a similar context speaking of Israel’s tribulation followed by regathering and blessing, it is affirmed that the covenant will be everlasting. Jeremiah himself reaffirms the covenant in 32:37-40 and mentions its everlasting character and fulfillment in the time of Israel’s regathering.

The Prophet Ezekiel repeats all the familiar elements found in earlier statements of the covenant, namely that Israel is to be regathered, to be reunited in one kingdom, to be ruled by one king, is to be forgiven and cleansed from idolatry, and will dwell forever in the land of their covenant of peace (Ezekiel 37:21-28). God is going to be present with them, and Israel will be known all over the world as a nation blessed of God.

Because these prophecies interpreted in their normal and natural way would unmistakably affirm the premillennial interpretation of prophecy, amillenarians deny these conclusions and usually hold that the new covenant as given to Israel is being fulfilled by the church today. Though this is quite foreign to the Old Testament presentation, they claim that the New Testament authorizes this transfer of promises from the nation to the church and that particulars such as the coming time of tribulation, regathering of Israel, their re-establishment in the land, their being ruled by one king, and being united as one nation must be interpreted spiritually as being fulfilled in the gathering out of the church from all nations into the one body of Christ. Before turning to other New Testament evidence confirming the continuance of Israel as a nation, attention must be directed to this amillennial interpretation of the new covenant.

There are five references in the best texts of the New Testament in which the term new covenant (kaine diatheke) is found (Luke 22:20; I Corinthians 11:25; II Corinthians 3:6; Hebrews 8:8; 9:15). In addition there are several other references which are properly within the sphere of this study as referring to the new covenant without the precise words being used (Matthew 26:28; Mark 14:24; Romans 11:27; Hebrews 8:10, 13; 10:16; 12:24). It is, of course, hardly possible to treat the subject adequately without a more prolonged discussion than can be undertaken here. A more complete presentation is afforded in The Millennial Kingdom, chapter 18, by the writer, and in Dr. J. Dwight Pentecost’s Things to Come, chapter 8.

In regard to Israel’s continuance as it relates to the new covenant, it is significant that only one passage specifically identifies the new covenant with that spoken of by Jeremiah. This is found in Hebrews 8. It is not too much to say that amillenarians who are careful scholars consider this passage one of the most important in their argument identifying the church with Israel.

The argument of Hebrews at this point is that Jesus Christ as our High Priest has a more excellent ministry and is the Mediator of a better covenant providing better promises than that of the Aaronic priesthood built on the Mosaic covenant. This is stated in Hebrews 8:6: “But now hath he obtained a ministry the more excellent, by so much as he is also the mediator of a better covenant, which hath been enacted upon better promises.” The writer of Hebrews then proceeds to prove this by quoting the new covenant of Jeremiah as demonstrating that the Mosaic covenant was faulty and needed to be replaced. He states in verse 7: “For if that first covenant had been faultless, then would no place have been sought for a second.” He continues by quoting Jeremiah’s new covenant with the words: “For finding fault with them, he saith, Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel and the house of Judah.” Verses 9 through 12 are a quotation from the provisions of the new covenant given in Jeremiah 31. The writer of Hebrews then concludes in verse 13: “In that he saith, A new covenant, he hath made the first old. But that which is becoming old and waxeth aged is nigh unto vanishing away.”

The interpretation of this quotation as it relates to the new covenant is complicated by the fact that conservative scholars have no less than five differing points of view, one of which is the amillennial interpretation. Briefly stated, these five positions are these: (1) The postmillennial interpretation that the promise of future blessing for the Jews will be fulfilled in the people of Israel in the latter days of the period of the church on earth when the Jews are converted and accept Christ as Saviour. This was typical of the conservative postmillennialism of the nineteenth century. (2) That the new covenant in both the Old and New Testaments concerns Israel and Israel alone and has no relationship specifically to Gentiles or the church. This was the viewpoint of Darby and is one of several premillennial approaches. (3) That the new covenant has a twofold application to the church in the present age and to Israel in the future millennial age. This view was popularized by the Scofield Reference Bible. (4) That there are in fact two new covenants, one for Israel to be fulfilled in the future, one for the church to be fulfilled in the present age, both founded upon the grace of God and the sacrifice of Christ. This view was supported by Lewis Sperry Chafer in his Systematic Theology and by Charles Ryrie in his book, The Basis of the Premillennial Faith. (5) The amillennial position that the church is true Israel and that the prophecies given to Jeremiah and other prophets are being fulfilled in the church age in a spiritualized way.

The postmillennial point of view has been largely discarded with a defunct postmillennialism and does not figure prominently in current eschatological discussions. Interpreters usually choose either between the amillennial point of view or one of the three premillennial interpretations. Darby’s teaching that the new covenant both in the New and Old Testaments concerns Israel alone is not usually accepted by premillenarians, though it has many attractive arguments. The principal difficulty is that the Lord’s Supper seems to relate a new covenant to the church which makes it difficult to confine the term to Israel’s future. Usually the choice is between Scofield’s position or that of Chafer in premillennial circles. For the purpose of our present discussion relative to the perpetuity of the nation Israel, it will suffice to show that the amillennial point of view is not that which is taught in Hebrews, though there are problems that remain in the premillennial understanding of this passage.

Oswald Allis defines the amillennial interpretation in these words: “For the gospel age in which we are living is that day foretold by the prophets when the law of God shall be written in the hearts of men (Jeremiah 31:33) and when the Spirit of God abiding in their hearts will enable them to keep it (Ezekiel 11:19, 36:26f)” (Prophecy and the Church, p. 42). He argues that the quotation before us in Hebrews 8 is a clear and unmistakable statement to this effect. Allis writes: “The passage speaks of the new covenant. It declares that this new covenant has already been introduced and that by virtue of the fact that it is called ‘new’ it has made the one which it is replacing ‘old,’ and that the old is about to vanish away. It would be hard to find a clearer reference to the gospel age in the Old Testament than in these verses in Jeremiah” (ibid., p. 154). An examination of the passage in Hebrews, however, does not support what Allis claims. Though the writer quotes the entire new covenant as given by Jeremiah, in his exegesis he uses only one word, namely, the word new. His argument in brief is based on the fact that Jeremiah predicted a new covenant in the Old Testament. This prediction proved that the Mosaic covenant was not intended to be an everlasting covenant and would in fact be done away. He does not say that Jeremiah’s covenant is in effect now. While the New Testament in other passages alludes to the covenant of Jeremiah as in the quotation in Hebrews 10:16 and states that Jesus is the Mediator of a new covenant in Hebrews 12:24, nowhere in the New Testament is the church specifically put under the detailed provisions of the covenant of Jeremiah. The normal premillennial interpretation therefore considers these references (1) as an application of the general truth of the grace of God illustrated in the new covenant with Israel but also of the church, or (2) as two new covenants, one for Israel and one for the church. The problem yields to the patient exegesis of all passages relating to this subject in the New Testament, but even the New Testament, as in Romans 11:27, refers the detailed fulfillment of the covenant of Jeremiah to the second coming of Christ and the deliverance of Israel, a passage which amillenarians characteristically avoid as the plague. The amillennial point of view is the most extreme of the five possible viewpoints and is not supported by a careful study of the new covenant in the New Testament.

A study of further particulars in the New Testament related to the question of Israel’s continuity serves to confirm that the word Israel is used in the New Testament in the same sense as in the Old and that promises to Israel continue to be inviolate, including their future restoration.

Amillenarians, while denying any future to Israel as a nation, are, however, divided as to whether Israel continues as a race. Allis follows the traditional amillennial approach in making Israel and the church one and the same as far as New Testament teaching is concerned. More recently amillenarians of both conservative and liberal backgrounds have tended to regard Israel as something distinct from the church. William Hendriksen, for instance, a well-known amillenarian, takes the position that Israel means Israel in the New Testament, not the church. In a similar way Charles Hodge, the postmillenarian of the last generation, held that the term Israel is never used in the New Testament except for those who were physical descendants of Jacob. It would seem in view of the fact that some amillenarians and postmillenarians concede that Israel means Israel in the New Testament it would be unnecessary to debate this point. However, in view of the evidence that many amillenarians consider it, as Allis does, “an almost unprecedented extreme” to insist that Israel actually means Israel (Prophecy and the Church, p. 218), it is necessary to dispose of this point first.

New Testament Evidence

A study of the New Testament demonstrates beyond question that there is a continued contrast between Israel and Gentiles as such throughout the New Testament. Israel as a nation is addressed again and again after the beginning of the New Testament church in such passages as Acts 3:12; 4:8, 10; 5:21,31,35; 21:28, etc. A most significant illustration is Paul’s prayer for Israel that they might be saved found in Romans 10:1 which is a clear reference to the use of the term Israel as a nation outside the church. The term Jews, derived from the tribe of Judah, is also used in I Corinthians 10:32. The argument of Paul in Romans 9 is certainly built on the idea of Israel as a separate nation. He surveys their peculiar promises and privileges in Romans 9:4, 5 and expresses the wish that he himself might be cursed if by this means his brethren, i.e., Israel, could be saved (Romans 9:3, 4).

Not only is Israel regarded as a separate nation, but Gentiles as such are expressly excluded. In Ephesians 2:12: “Ye [Gentiles] were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenant of promise, having no hope and without God in the world.” In the discussion which follows it is important to note that Paul does not indicate that Gentiles come into these promises given to Israel, but rather pictures both Jew and Gentile as being joined in an entirely new entity, namely, the body of Christ. The fact, therefore, that in the New Testament Israel and Gentiles are contrasted to each other is strong evidence that the term Israel continues to mean what it meant in the Old Testament, namely, the descendants of Jacob.

Perhaps more to the point in this discussion is the New Testament contrast between natural Israel and the church. As has been previously pointed out, there is a tendency on the part of some amillenarians to regard the church as the New Testament Israel. The New Testament in continuing the contrast between Israel and the church first of all notes that natural Israel—that is, unsaved Israelites—are not in the church. There is then no teaching that the nation of Israel as such becomes the church as such. Instead the nation Israel is promised a future, and, though this future is largely fulfilled by spiritual Israel, the existence of these promises as distinct from God’s program for the church maintains the difference between the two terms.

A central passage in the New Testament on this point is found in Romans 11 where Paul raises the question that is before us: “I say then, Did God cast off his people?” (Romans 11:1). In his argument which follows he, first of all, answers this question in an absolute negative by asserting that there always has been a remnant of Israel and that there will be a remnant in the future. He notes the fact that the great majority in the nation Israel are spiritually blinded and that their hardness of heart has occasioned God’s turning to the Gentiles in the present age. He anticipates, however, that this is a temporary situation which will be followed by a future blessing of the nation Israel. He states in Romans 11:15: “For if the casting away of them is the reconciling of the world, what shall the receiving of them be, but life from the dead?” He acknowledges that Israel at the present time is broken off from the olive tree or the place of divine blessing, but he predicts a future ingrafting of Israel into “their own olive tree” (Romans 11:24). This is to take place where Israel’s blindness is lifted (Romans 11:25), which will be followed by the fulfillment of Israel’s covenants and their restoration as a nation as indicated in Romans 11:26-32. This extended passage then expressly denies the contention that Israel has no future or continuance as a nation. The hope that is set before is not the hope given to the church which already is in the place of blessing in this present age and has no title to the promises given to Israel of possession of the land and other portions of their predicted future.

Not only is the nation Israel contrasted to the church, but spiritual Israel is contrasted to Gentile Christians who are in the body of Christ. This perhaps is the crux of the entire question, namely, are Gentile Christians ever designated Israelites? The argument of Romans 9:11 where this problem is expressly discussed makes clear that spiritual Israel and Gentile Christians continue to be contrasted. Spiritual Israelites never become Gentiles, and Gentile Christians never become Israelites. The statement of Romans 9:6, “For they are not all Israel, that are of Israel,” does not deny this, but rather indicates that all who are physical descendants of Abraham do not necessarily inherit the spiritual promises. The contrast is between Israel according to the flesh and Israel which is spiritual, rather than a reference to Gentile believers. As has been previously pointed out, Gentile believers are the spiritual seed of Abraham who received the promise of blessing to all nations which was to come through Abraham. This does not mean, however, that they received the promises that came through Jacob to the nation of Israel.

Probably the most important text used by those who attempt to prove that Israel and the church are one is that found in Galatians 6:15, 16, which reads as follows: “For neither is circumcision anything, nor uncircumcision, but a new creature. And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God.” It has been argued that the expression “Israel of God” is used here of the church as a whole.

It may be observed first that if this passage does use the term “Israel of God” for the church, it is the only passage in the entire New Testament where there is any evidence in the text for such a conclusion. Seen in the setting of its context, it is by no means the clear assertion that the church is the Israel of God as is sometimes claimed by its proponents. Paul is stating in these closing verses of the epistle to the Galatians the pre-eminence of the cross of Christ before which neither circumcision nor uncircumcision availed. The important fact is that those who trust in Christ who died for them become a new creature quite apart from any rite of circumcision or its lack. Upon those who have thus apprehended the grace of God and have been delivered from the law and its religious regulations, Paul breathes a benediction of peace and mercy. Then he adds, “And upon the Israel of God.” The most natural explanation of this is that Paul is stating that anyone, whether Jew or Gentile, who walks by this rule is worthy of his benediction, but especially is this so for the Israel of God, i.e., Israelites who are the godly remnant of this age, that is, believers in the Lord Jesus Christ. The use of the Greek kai is best translated by the word and and only rarely is used in the sense of even as would be required if the term Israel of God is entirely equivalent to the expression “as many as walk by this rule.” The passage does not state that the Israel of God and the church, i.e., the new creation, are coextensive. At the most, such identification is possible, but not probable. Paul’s statement is simply a recognition of his particular interest in Israelites who have come to know Christ and expresses the hope that they would enter into the freedom of grace of which he is such an able exponent in the epistle to the Galatians.

One of the familiar arguments against the continuance of Israel as a nation is the idea that when Israel rejected Christ they failed to meet the necessary conditions for the fulfillment of their promises and are in fact disinherited as far as national promises are concerned. According to this point of view, an Israelite today has only the possibility of entering spiritually into the promises given to the church, not the promises given to Israel as a nation.

This question is largely answered by the materials already presented. The fact of continued recognition of Israel as a nation and the presentation of their future hope in Romans 11 would seem to be a sufficient answer. Two additional passages, however, may be considered.

In Matthew 21:43 Christ said in connection with the parable of the householder: “Therefore say I unto you, The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof.” A casual examination of this text would seem to indicate the taking away of the kingdom of God from Israel. Even amillenarians, however, have seldom claimed this text, as a careful examination of it indicates quite another conclusion. First, those to whom He was addressing this verse were by no means the total of Israel. He could hardly say to the religious leaders of His day or to those within the hearing of His voice that their unbelief was sufficient to take away Israel’s future hope from the nation as a whole. Second, the question can be raised—To what nation is the kingdom of God going to be given? Certainly no other people or race are any more qualified to receive the kingdom of God than the nation of Israel. Third, what did He mean by the kingdom of God?

This declaration of Christ is understood when it is interpreted as a statement that the scribes and Pharisees who rejected Christ, illustrated in the rejection of the son of the householder in the preceding parable, would never enter into the blessings of the kingdom of God. The term nation here should be understood as a people, i.e., anyone who would bring forth the fruits of faith. Some have interpreted the word nation here as referring to Israel, but to another generation of Israel, namely, the godly remnant of the future. Still others refer it to the church. It is probably better to leave it undefined as referring to any people who meet the conditions. In any case, the passage is not a proper basis for Israel’s disinheritance. The Kingdom, as the sphere of divine blessing, is for all true believers.

A second major text in the New Testament has already been mentioned, namely, the question raised by Paul in Romans 11:1: “Did God cast off his people?” To this Paul gives a categorical negative in the words, “God forbid.” He not only expressly denies that God has cast off Israel, but he argues that this has never been God’s method with His people when they have sinned. While the unbelieving in Israel bore their judgment, as is true even in the present age, there was a continuing program for the godly remnant in Israel as illustrated in the present age as well as in the Old Testament. The argument of Romans 11, which has already been reviewed, comes to a climax in the expression “All Israel shall be saved” (Romans 11:26). This certainly does not mean all the church shall be saved, nor is it simply a reference to all the elect in Israel. It is rather, as many scholars have pointed out, the concept of Israel’s national deliverance at the time of the second coming of Christ at which time they are saved from their persecutors and delivered from physical destruction. The contrast is between the individual salvation of Israel in the present age through faith in Christ and the collective deliverance of Israel at the end of the age.

Summary

In this discussion three points of view concerning Israel’s continuance as a nation have been considered: (1) The view that denies that Israel exists today, and therefore has no future. (2) The concept that Israel continues as a race, but not as a nation. (3) The premillennial interpretation that Israel has not only continuity as a race, but a future as a nation in the premillennial kingdom. It was shown that Israel’s continuance as a nation depended first of all upon the nature of her promises as contained, for instance, in Genesis 17 where the Abrahamic covenant is declared to be everlasting and the land is promised to Israel as an everlasting possession. This was confirmed by the new covenant revealed by Jeremiah in which Israel was promised that it would continue as long as the moon endured. The New Testament interpretation of the new covenant was shown not to shake or alter this clear revelation in the Old Testament. New Testament evidence was cited to prove that Israel as a nation continues throughout the period of New Testament revelation. Israel continues to be addressed as a nation and is distinguished both from Gentries and the church. Both the nation Israel is contrasted to the church as a whole and spiritual Israel is contrasted to Gentile Christians in the body of Christ. Miscellaneous texts and arguments such as Galatians 6:15, 16, Matthew 21:43, and Romans 11, when properly interpreted, would seem to confirm the conclusion that Israel is promised continuance as a nation throughout human history. The faithfulness of God to Israel is a convincing proof that God keeps His word whether to Israel or to the church, and in this we can rest our faith.