The Time to Favor
Zion is Come!
''Thou will arise, and have compassion upon Zion; for it is time to
be gracious unto her, for the appointed time is come." Psa. 102.14
History recalls the rise and fall of nations and empires as the tides that ebb and
flow. In this ceaseless cycle variations have occurred only in the manner of appearance
and disappearance. Whether with great and thunderous breakers or with quiet lapping waves
the nations have come and gone. One lone nation arises above history to lift its head from
the depths of ages past to live again. It is Israel.
Israel's rise and fall may have been similar to that of other nations in some
particulars but in one respect it was without parallelGod dealt in an exclusive way
with them. Not that they alone proclaimed Him as their Godothers may have made such
boast, but the Lord declared Himself to be the God of Abraham, Isaac and Jacob and the God
of Israel. (Exod. 3:15; 5:1; Jer. 28:4) To make this distinction certain the Lord through
Amos said, "You only have I known of all the families of the earth." (Amos 3:2)
Such has been the heritage of Israel.
The rebirth of Israel as a nation is the great phenomenon of our day. Our generation was
awed in that great moment of history when men touched their feet on the moonit was
thrilling to seebut the rebirth of Israel holds far more significance to those who
see this event as a fulfillment of God's word. The rebirth of Israel could never have
occurred without the astonishing fact that the people of Israel, who had been scattered
throughout the entire earth for nearly 2,000 years, remained a distinct and homogeneous
people in the lands of their sojourn. Neither persecution, nor famine, nor fame or fortune
was able to cause them to assimilate with the peoples of other lands. Could blood ties
alone prevent assimilation? No. It was the Law and the Prophets of Israel which marked
them and preserved them with a common hope and faith while in Diaspora.
Now the pattern of history is broken. A nation is reborn and its people are coming home
to their native land. Notwithstanding the terrors of pagan Rome, the Crusades, the
Inquisition, the ceaseless proselytizing attempts of Christendom and the ever constant
stigma for those who spurned the advances of the church-state offer of salvation.
The dispersion of the Jews did not occur by chance. It was carefully planned and
executed by the Roman powers who were at an end of their patience with this
"troublesome" people. Constant revolt and rebellion on the part of the
Israelites caused the Roman powers to devise a scheme more cunning than the Babylonians.
The Babylonians took the Israelites captive to Babylon, but did not disperse them further.
The Romans knew the Hebrews returned successfully from Babylon and rebuilt their nation.
They were determined this would never happen again. They carefully fragmentized the
captives and sent them in every direction over the world of that time. The logic was
simple. Once fragmented and diffused among the nations they would inevitably be
assimilated and lose their identity. With this, their national aspirations would end.
Israel's presence again as an independent nation is a testimony of a greater plan than
the Romans'. Surely, only the Lord could have preserved this people and brought them again
to their homeland. The Lord carefully forecast the scattering and the regathering of His
Standing at the threshold of the fulfillment of the Lord's prophecies with respect to
His people, at the very dawn of the Lord's appointment, some in Jewry strangely have lost
faith in the inspiration of the Torah. Even when the Torah is retained, too often it is
viewed for its beauty and history as by distant observers who fail to grasp the living
force of events transpiring in the Divine destiny for His people. Even when confronted
with rare phenomena of the regathering and rebirth of Israel, somehow Jewry often views
each event as an isolated happening rather than as part of a whole program designed for
world restoration and blessing.
With all that has happened in the regathering and restoration of Israel, it is often
equated as "natural"the sequel to human discipline and achievement. While
the returned citizens of Israel are buoyed up with hope, the unheralded truth is that
these people are responding to the magnetic force of the Divine will and the immutable
purpose of God for Israel .
Why should the human impression be so great and faith in the divine so small? Israel
came to the point in her experience when she learned not to worship heathen images. Is she
now to bow before the deity of humanism'? The spirit of unbelief was not the Abrahamic
heritage. Abraham believed God and grew great, and when Israel believed their God they
prospered. When they disobeyed they failed. Any other view is not in keeping with their
A Favored People
Israel is the only nation with a complete record of its past, an accurate prophetic
portrayal of its present and a complete description of its destiny among the nations. As a
people, they have suffered and endured more than others, yet viewed from the standpoint of
God's purpose with his people they have been extremely favored. God's remarkable kindness
toward them cannot be appreciated except by considering the prophetic panorama of Israel's
birth, growth, decline, fall, exile, return and ultimate role in the Divine Plan of the
God had something big in mind when he appeared to Father Abraham, saying, "Get
thee out of thy country, and from thy kindred and from thy father's house, unto the land
that I will show thee. And I will make of thee a great nation, and I will bless thee, and
make thy name great; and be thou a blessing. And I will bless them that bless thee, and
him that curseth thee I will curse; and in thee shall all the families of the earth be
blessed." (Gen. 12:1) Not only did God make this immutable promise to Abraham, but to
establish for all time its certainty of fulfillment, he later confirmed it by an oath.
Because He could swear by none greater He swore by Himself, "In blessing I will bless
thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the
sand which is upon the seashore; and thy seed shall possess the gate of his enemies; and
in thy seed shall all the nations of the earth be blessed." (Gen. 22:16-18)
Notice the promise has two parts:
- The seed of Abraham is to possess the land forever.
- "In thy (Abraham's) seed shall all the nations of the earth be blessed."
The role of Israel as a nation of blessing does not fit the past. Zechariah said,
"And it shall come to pass that, as ye were a curse among other nations, O house of
Judah and house of Israel, so will I save you, and ye shall be a blessing." (Zech. 8:
13) From Zechariah's time to the present this people's role and lot were without means of
prolonging God's blessing for themselves -- much less other nations. Neither did they have
the land for an everlasting possession. God was speaking of greater things which cannot be
fit into the difficult past. Even Abraham was given sufficient insights to know that many
years would pass before any hope of obtaining the land would be realized. "Know of a
surety that thy seed shall be a stranger in a land that is not theirs, and shall serve
them; and they shall afflict them four hundred years." (Gen. 15:13) Abraham could not
foreknow the great span of time that would elapse before God completed his commitments.
Standing where we are today, it is apparent God has not been hurried.
The heirs of Abraham all avoided mixing with the world in spite of natural tendency to
assimilate with the world. Joseph, when he brought his family to Egypt urged them to
separate themselves by telling the Egyptians they were keepers of cattle, for "every
shepherd is an abomination to the Egyptians." (Gen. 46:33, 34) The plan worked. They
remained separate. Egyptian bondage ended under the leadership of Moses. With a high hand
the Lord brought his people out of Egypt. The deliverance was extraordinary, but as always
the responsibilities assumed in dealing with the living God almost turned the deliverance
to annihilation. Even before the tables of the Law were delivered, while Moses was in the
Mount in face to face communication with the Lord, God interrupted the proceedings to
announce his readiness to destroy this people and to make of Moses "a great
nation." (Ex. 32:9, 10) Moses' prayer and plea for Israel succeeded in staying the
Divine anger and preserved this people.
Moses prevailed in still another great encounter with God. The Divine presence with
Israel was becoming a consuming experience. To avoid unnecessary loss of life the Lord
offered to send his angel before them into Canaan to secure the land for them, adding,
"I will not go up in the midst of thee; lest I consume thee in the way." (Exod.
33:3) in one of Moses' greatest moments he interceded again, saying, "If Thy presence
go not with me, carry us not up hence. For wherein now shall it be known that I have found
grace in Thy sight, I and Thy people? Is it not in that Thou goest with us, so that we are
distinguished, I and Thy people, from all the people that are upon the face of the earth?
And the Lord said unto Moses, 'I will do this thing also that thou hast spoken.' "
This best explains Israel's distinctiveness. It also portends something big.
Under Joshua's leadership the land of promise became a reality. The land was taken and
during the favorable period of the judges of Israel they carried on the experiment of
living by the Law of Moseswith some success and some failure. There is much to be
commended about this period in Israel's history. The most powerful statement is made by
the Lord"I will restore thy judges as at the first, and thy counsellors as at
the beginning; afterward thou shalt be called The city of righteousness." (Isa.
1:26) The experiment under the judges emphasized individual responsibility in keeping the
Law the higher form of government, self-government.
The reign of kings was the era of compatibility with the environment. It brought the
gains and losses occasioned by centralized government. It tended to the rule of the
individual, where power corrupts, and weakened the rule of the Law. But Israel could not
escape the consequences of such a system. Every man must bear his own scepter! Why does
the human heart seek to avoid its freedom and responsibility to rule? While Israel did
rise to prominence among the nations, reaching its zenith of glory under Solomon, yet it
was this very moment the Lord committed the nation to a division. (See I Kings 11:13)
The divine decision to divide the kingdom into two parts led to the decline and fall of
this nation. The two-tribe kingdom endured the longer, but it became a vassal state and
finally came its dispersion under Rome. All of this had been foretold.
"Her Time of Service is Accomplished"
Israel's history covers two periods of time each of equal length. The first period
began at the death of Jacob. Starting there, the people of Israel enjoyed God's favor
although mixed with punishment. For 1845 years God blessed them when they served him
faithfully. When they sinned and turned toward evil, He punished them. When they repented
He once more freely received them. But Jeremiah warned of a time in which they would be
punished without national favor. "Therefore will I cast you out of this land into a
land that ye have not known, neither ye nor your fathers; and there shall ye serve other
gods day and night; forasmuch as I will show you no favor." (Jer. 16:13) This
prophecy applied to the time when God's favor did end and they were scattered throughout
the earth. It could not apply to the 70 years desolation in Babylon. The scripture says
they would be dispersed "into a land that ye have not known, neither ye nor your
fathers." Abraham, their father, had come from Ur of Chaldea (Babylonia). His
Grandson, Jacob, had come from Syria. (Deut. 26:5) Therefore the Babylonian captivity did
not find them in a land unknown to their fathers. Not only is the place of their
dispersion different, but the time involved is greater than the 70 years of desolation.
Jeremiah says, "I will recompense their iniquity and their sin double (mishnehrepetition,
duplicate or second portion)." (Jer. 16:18) The period of disfavor in Diaspora was to
be equal to the period of favor before their rejection and desolation as a nation. A
careful comparison of this double or "mishneh" reveals that from the death of
Jacob to the rejection and desolation of Israel was a period of 1845 years, and from that
time they would be without national favors for a similar period of 1845 years.
Projecting to the end of Israel's second period, the one of "no favor,"
Isaiah said, "Comfort ye, comfort ye My people, saith your God. Bid Jerusalem take
heart, and proclaim unto her, that her time of service is accomplished, that her guilt is
paid off; that she hath received of the Lord's hand double for all her sins."Isa.
The first indication of returned favor to Zion took place as early as 1878, 3690 years
after the death of Jacob. Not only did their "double" of favor and disfavor end
here but the prophecy of Ezekiel 37 about the "valley of dry bones" apparently
began to have its fulfillment. Here the dry and withered bones of Israel's hope began to
stir. Sinews came on themgiving them cohesion and strength, then fleshgiving
them substance, and skingiving them beauty. In progressive stages they are prepared
for the breathing of life into them, when Israel would live as a whole nation and people of
In 1878 the Berlin Congress of Nations, under the influence of Lord Beaconsfield
(Disraeli), prime minister of England, settled Turkey's affairs so as to preserve her
national existence. Provision was made, at the same time, that in the event the Turkish
nation was dissolved, the world powers would know which location each could expect.
England became the protector of her Asiatic provinces which included the land of Israel.
Greater liberties were then accorded these provinces. Thus the Jews enjoyed greater
freedom including the right to buy land and colonize in Palestinea right denied them
While the great Christian powers stood by with mail-clad hands to seize the coveted
portion of land from the grasp of the moribund Turkey, a historic figure stepped forward and
said, "The land is mine!" And when the nations looked at the speaker, they
recognized Israel, the child of the patriarch Abraham who had lived in Palestine at the
first. A wonderful coincidence? No, it was no coincidence! It was God's appointment with
His people; again His face was turned toward them and His hands lifted to bless them if
they would believe Him now.
It was these favorable conditions that made possible the development of the Zionist
hopes. Zionism was as dead as the dry bones Ezekiel saw until Israels "time of
service" for her sins was accomplished. When the time to favor Zion again came, the
Zionist movement emerged. Through this noble appeal of Zionism God called and still calls
His erstwhile subjects back to their land.
Many Jewish commentators recognized that Israel's subjection to the Gentile powers was
a period of chastening and disfavor. Hosea 3:4, 5 is quoted as proof, "For the
children of Israel shall sit solitary many days without king, and without prince, and
without sacrifice, and without pillar, and without ephod or teraphim; afterward shall the
children of Israel return, and seek the Lord their God, and David their king; and shall
come trembling unto the Lord and to His goodness in the end of days." Seeing the
children of Israel returning, is there not good reason to believe we are at "the end
of days" of service or punishment?
Herzl and Zionism
The Berlin Congress of Nations gave to Zionists the first genuine opportunity to go
about with a sparkle in their eyes. It made possible land purchase in their homeland. This
signal awakened Jewish minds to Divine Providence working on behalf of His people. One of
those great men of vision was Theodore Herzl, whose name stands as a monument of Zionism.
In 1896 Herzl presented a booklet entitled, "The Jewish State." He appealed
to rich Jews to call a congress of Jews and begin laying the ground for Zionist
activities. The book was a success. An unexpected success in the wrong quarter. He thought
the rich Jews would spearhead the movement. He was wrong. The poor and oppressed Jews all
over Europe and Russia arose to the appeal. Zionism came to bloom.
When the Kishinev pogrom and severe persecution meant thousands of Jews had to flee
with no place to go that was friendly, Herzl was ready to accept the British offer of land
in Uganda. It was practical salvation for the Jews who faced deathhumanitarian
ideals led him to accept even this land to save his people. Herzl's face turned white when
the sixth Zionist Congress said no to Uganda. The lives of some of his kinsmen could not
supersede the Divine Destiny and it was then he realized with all those there assembled,
that Zionism was linked inseparably with Palestine. There could be no alternative.
Herzl lighted the Zionist torch and carried it high and magnificently, but it remained
for Chaim Weizmann to plant the torch in Palestine and gain the international recognition
of the rights of the Jewish people to their former homeland. Chaim Weizmann, by the
providence of God, secured for his people the Balfour Declaration, November 2, 1917.
Message from the late
Prime Minister Levi Eshkol
One development whose crucial character remains beyond question was the . . . Balfour
Declaration. This was indeed an event of paramount national, international and historic
significance. The promise it held out went far beyond the formal undertaking of the
British Government to facilitate the establishment of a Jewish national home in Palestine:
implicit in this Declaration and herein lies its deeper importwas the promise of a
general international recognition of the historic rights of the Jewish people in
Palestine, a recognition to be realized a few years later in a decision of the League of
David Ben-Gurion was aware of one important fact overlooked generally by Jewry. In an
article on the Balfour Declaration, published November 14 in "Der Yiddish
Kampfer," the organ of the Poale Zion movement in America, he said:
A miracle happened and the broken vessel was made whole again.... England has not
restored our land to us. Precisely now at this moment of triumph, it should be
emphatically stated: it is not in England's power to return our land to us. Not because
the land is not, or not yet, in her possession. After the entire country, from Beersheba
to Dan, is conquered by the British, it will not be ours even with their consent, and even
if all the nations of the world agree to it. No people can establish title to a land
except through its own toil, creative effort and settlement.
England has done a great thing: it has recognized our existence as a political entity
and acknowledged our right to the Land. But the Hebrew people itself must transform this
into a living fact. Through its own efforts of body, soul and material assets it must set
up its national home and complete its national redemption.
The American Zionists did not receive Ben-Gurion's words favorably. To many in Jewry
the Balfour Declaration was the end of the matter, the Balfour Declaration was eternal,
and whenever any Hebrew felt disposed to go back to his homeland the opportunity would be
there with iron-clad guarantee.
The British were the first to observe that the Jewish people were not in a hurry to
return. Aryeh Pincus, Chairman of the Jewish Agency Executive observed: "Between 1917
and the Churchill White Paper of 1922severing Transjordan from the Jewish National
Homethere was abundant room for fast and widespread colonization. But aliya came in
trickles, and the small numbers spread out over the years could not prevent the
consolidation of Arab complicity. This failure made it easy for the British to highlight
the fact that Transjordan was not essential to Jewish national aspirations."
Lord Arthur James Balfour told Dr. Weizmann after the approval of the Balfour
Declaration and the decision on the British Mandate at the San Remo Conference: "Now
you have got the signal to start, but you yourself will have to do the running."
Failure on the part of Jewry the world over to press into the land shows that few of them
were in touch with reality. While those in Russia were sealed within the Bolshevik
bastion, those elsewherefree to returnfound it difficult to be more than
spectators and were unprepared to "run" to the land of promise.
The Balfour Declaration did start a small return of Jewry to Palestine and the work of
rehabilitation and reclaiming the land was under way. "For who hath despised the day
of small things." (Zech. 4:10) Ironically, the Nazi persecution, which was bent on
destroying world Jewry and came near to its goals in Europe, became the very force that
guaranteed the survival of Israel. Ben-Gurion said,* "Jews from Germany provided the
country with know-how, ability, capital and initiative." David Ben-Gurion also
observed that in 1933, immigrations "rose to 30,377, in 1934, to 42,259, and in 1935,
62,000." This fact reminds us of Psalm 76:11: "Surely the wrath of man shall
praise Thee; the residue of wrath shalt Thou gird upon Thee."
The Timing and Significance of the
Those living in the new state of Israel need no convincing of the importance of the
Balfour Declaration. It was the only constructive outcome of World War 1. The Balfour
Declaration was overshadowed by the Bolshevik Revolution, but often truly great events go
unheralded. The violent always captures world recognition.
The Balfour Declaration was made November 2, 1917. It was not a world-shaking event,
but a small political concession at a time when the world was on fire. It excited no one
except a few men with Zionistic hopes. But even here, it was only a conversation piece,
because few Jews took seriously any thought of returning to Palestine. However,
persecuted Jewry in Russia was coming to the end of its rope. The plight of the Jews in
Russia was the main argument by which the faint heart of the British were finally
persuaded to give the Jew his homeland. The war had brought an end to the emigration of
Jews from Russia to other lands and in view of their pitiful plight, the British gave
their consent for a homeland in Palestine.
November 7, 1917, five days later, the Bolshevik Revolution erupted and invalidated the
main argument of the Balfour Declaration. The Revolution sealed the Jewish population
within Russia where they remain until this time. Needless to say, despite the claims of
comradship, the Jews are still identified as Jews in Russia and they are discriminated
against. Zionists in Russia must wait until the Lord fulfills His promise to bring them
"from the land of the north." (Jer. 16:15) The important thing is that the
Russian Revolution came five days too late to prevent the Balfour Declaration. Nor can the
children of Abraham be detained within the boundaries of Russia very much longer. The Lord
will regather His people from the land of the "north."
The Bolshevik Revolution unleashed a force in the world that will help bring the
nations to an end, while Israel rises to shine. A destructive force is at one hand and a
building force at the other. We are living at this transition time. At ancient Israel's
decline, the Gentile powers, by divine grant, were given dominion. The Babylonian
captivity ended God's kingdom nation and gave rise to universal Gentile dominion. Daniel's
concern was for his people. Daniel saw Babylon devour his nation. He then saw Babylon fall
and the Medes and Persians assume dominion. He knew Israel must wait. His interpretation of
Nebuchadnezzar's dream indicates that four successive empires would hold world dominion.
As long as the Gentiles held dominion it would not be Israel's. But there was hope.
Summing up the vision, Daniel said: "And in the days of those kings shall the God of
heaven set up a kingdom, which shall never be destroyed; nor shall the kingdom be left to
another people; it shall break in pieces and consume all these kingdoms, but it shall
stand forever." - Dan. 2:44
THE GENTILE TIMESHow Long?
"7 Times" (Years) There is a scriptural parallel in Israel's
punishment and Nebuchadezzar's madness both involve "7 times." The Lord punished
Nebuchadnezzar with madness 7 literal years for his pride and failure to acknowledge His
sovereignty. (See Dan. 4:16, 23, 25, 32; in Masoretic Dan. 4:13, 20, 22, 29) God
threatened Israel with "7 times'' of punishment if they disobeyed Him. (Lev. 26:21,
24) What meaning is there in these time parallels'? In Ezekiel 4:6 is found the basis for
figuring time: "forty days, each day for a year, have I appointed it unto thee.''
The degradation of Nebuchadnezzar was typical of human degrada-tion under the four
beastly governments during seven symbolic "times" or years - a year for a day,
2520 (7 x 360 = 2520) literal years. It is interesting to note that this time period
parallels the period when the crown was taken away from Israel and it ceased to be an
independent kingdom nation. The last king of the two-tribe kingdom of Judah was Zedekiah.
Upon removing him the Lord said: "O wicked one, that art to be slain, the prince of
Israel, whose day is come, in the time of iniquity of the end; thus saith the Lord God:
The mitre shall be removed, and the crown taken off; this shall be no more the same; that
which is low shall be exalted, and that which is high abased. A ruin, a ruin, a ruin, will
I make it; this also shall be no more, until he come whose right it is, and I will give it
him." Ezek. 21:25-27
The removal of the crown marked the end of a kingdom nation identified with God. This
was forecast at the very outset when God outlined the possibility of blessing and the
alternative of cursing that might befall His people. In Leviticus 26, after speaking of
the possible blessings, God warned: "And if ye will not yet for these things hearken
unto Me, then I will chastise you seven times more for your sins." In vs. 21 and 24
the Lord repeats the same threat of 7 times of punishment for sin. If the clue of Ezekiel
is followed, the 7 symbolic times (7 x 360 = 2520) comes to 2520 actual years. The period
of Gentile rule is depicted by Nebuchadnezzar's madness, the time also of Israel's
punishment and humiliation. Gentile dominion starting with Babylonian conquest of Israel
under Nebuchadnezzar to World War I measures 2520 years. The figures being correct, we
could expect 1914 to be the beginning or the end of Gentile dominion and the beginning of
Israel's ascent. And so it was. As the Gentile dominion crumbled with all its ruling houses
of splendor, so the Balfour Declaration lighted the star of David in Palestine. The
Bolshevik Revolution guaranteed the continued consumption of Gentile power.
World War II ended with the atomic holocaust, leaving the world frightened as it looked
on the awesome powers poised to destroy the human race. The second war brought the world
into an inescapable whirlpool drawing them to Armageddon. The only good that came of the
World War II debacle was the subsequent partition of the land of Palestine and the birth
of Israel in 1948. For the rest of the world the loss was staggering and ended forever the
dream of returning to the status quo. The consuming process will continue upon the Gentile
powers. The nation of Israel can only ascend in influence. In Jeremiah 30:11 the Lord's
intentions concerning Israel are declared as well as his intentions concerning those
nations wherein His people have been dispersed: "For I am with thee, saith the Lord,
to save thee; for I will make a full end of all the nations whither I have scattered thee,
but I will not make a full end of thee; for I will correct thee in measure, and will not
utterly destroy thee."
The Lesson of Jewry in Russia
The Balfour Declaration and the Bolshevik seizure of power, dissimilar though they
were, have special lessons for world Jewry today. Joel Carmichael, in an article in the
Jerusalem Post, Nov. 2, 1967, said:
"In terms of human material the kinship between the Russian revolutionaries and
the Zionist activists was striking . . . The relationship between movements, was, indeed,
a sort of intellectual rivalry. This was heightened all the more because of the great
preponderance of Jews in the Russian revolutionary movement, at least before 1905.
Restless Jewish youths, infected by enlightenment and wide open to all the ideas of world
reform currently corroding traditional society, very naturally tended to slip into the
Russian movement. Since traditional Jewish society was also being attacked by the new
ideas, any Jew abandoning traditional Jewish values without becoming assimilated had a
very natural set of alternativessocialism, or the new Jewish nationalism called
Zionism.... The tug of war between cosmopolitan socialism which gradually came to be
predominantly Marxismand Zionism for the souls of Jewish youth was thus a very
natural, as it were organic, development. It was also a tug of war in which the major
forces appeared to be on the side of the socialists, or more particularly the Marxists....
Yet it was intellectually often difficult for Zionist debaters to withstand the sweeping
claims made by socialists and especially by Marxists. The Marxists, who after all took all
human society and all human history as their arena, naturally tended to look down on
Zionists. ... it required great character and devotion for early Zionists, the debates
that raged between the two movements for so many decades, to insist on the really quite
simple-minded proposition that they chose to remain Jews.... Zionism in its essence really
did no more than proclaim the fact of Jewish identity, the significance of Jewish
continuity, and the determination to restore that identity and continuity in a certain way
in a certain place. One can easily visualize the painful condescension the early Zionists
had to put up with from their Marxist adversaries...."
He goes on to observe the contrast in results: Marxism, on the other hand, which in its
prostate days did have valuable things to say, has been simplified, institutionalized and
dogmatized, i.e., made compulsory. It has been, in fact magicalized, and its magic has
been made an accessory of sanctified authority....
"It is probably Zionism and its offspring, the State of Israel, that now provide
... the sole rallying-point for the whole of the Communist world, now divided on so many
other issues. It must be deeply embittering for the many Jews living in Israel to be
forced to contemplate the perversion of all the ideals of the Russian Revolution, forced
to witness not merely the anti-Israel political tactics of the Soviet Government but the
recrudescence of vulgar anti-Semitism in the Soviet Union itself. It may be a consolation
for them to reflect that many of the ideals of the Russian revolutionary movement, what
may in fact be called its human core, have been transplanted to the soil of Israel."
The Jewish people have always been amenable to ideals, high ideals, but all too often
they have been trying to give themselves to the world, thinking it too parochial to give
themselves to Zionism and its embodimentthe State of Israel. They overlook the fact
that the more they have tried to give themselves to the world the less they have endeared
themselves with the world and, in the end, the more they have contributed to the
suffering of their kinsmen.
Their heritage is a parochial one. Abraham, their father, was the heir of a parochial
promise"in thy seed shall all the families of the earth be blessed." The
end result would embrace all men, the promise was parochial only in designating the seed.
Abraham forsook Ur of the Chaldees for the parochial promise of God. Moses forsook the
world embodied in Egypt and chose to identify with the descendants of Abraham. These did
not give themselves to the world, but through God's providence, they gave the world some
of its great treasures. In like manner, all who are of the line of Abraham, marked with
the pen of Moses, need not give themselves to the world but the world shall seek
them. "Ten men shall take hold of the skirt of him that is a Jew saying: we will go
with you, for we have heard that God is with you."Zech. 8:23
While the day has not yet come when the world seeks Israel, neither has the day come
when Israel's people seek the Lord with all their heart. But, the day of God's favor has
already dawned upon this nation. The fulfillment of prophecy is unfolding before our eyesmoving
progressively toward the fulfillment of God's promise to bless all the families of earth.
The Return of God's Favor
"Thou wilt arise, and have compassion upon Zion; for it is time to be gracious
unto her, for the appointed time is come." (Psa. 102:14) There is a visible scale of
observation in our time on which we may begin to measure the fulfillment of prophecy.
(I) The Ingathering of the Exiles. Isaiah 43:5, 6 is one of many prophecies
that foretells the regathering of the Jewish people to the promised land. It reads:
"Fear not, for I am with thee; I will bring thy seed from the east and gather thee
from the west; I will say to the north: Give up, and to the south: Keep not back, bring My
sons from far, and My daughters from the end of the earth." The Jewish people have
been gathered from the four corners of the earth. Nearly 3 millions are assembled in the
land of their fathers, coming from 75 different countries. Still the work continues. For
God said: "As the Lord liveth, that brought up the children of Israel from the land
of the north, and from all the countries whither He had driven them; and I will bring them
back into their land that I gave unto their fathers. Behold, I will send for many fishers,
saith the Lord, and they shall fish them; and afterward I will send for many hunters, and
they shall hunt them from every mountain, and from every hill, and out of the clefts of
the rocks."Jer. 16:15, 16.
The Zionist movement compares to the fishing method of gathering. The Zionist
activities provided the land with a vital nucleus of people that enabled it to become the
new state of Israel. The "many hunters" would be those persecuting forces that
led the Jews to face the necessity of return to Palestine. The early persecutions of the
Jews in Russia and Europe served to turn many faces toward the homeland. The early Nazi
persecution forced a considerable number of educated and talented Jews to Palestine. These
brought the necessary technology and human resources to prosper Israel. In that the
fishing and hunting referred to by Jeremiah was with the view to bringing the children of
Israel home, did the later Nazi persecution also fit this purpose? It was more than
persecution. It was a diabolical attempt to destroy the "seed of Abraham" and
to make void the promise of God. Even the Nazi attempt to drive eastward in Africa to take
the Holy Land indicates that a superhuman attempt was being made to frustrate the Divine
Plan. It is clear the Nazi's plan was to annihilate the whole race of Jews, not after they
conquered the world, but while they were engaged in doing so. Even when they knew the war
was lost, they kept the incinerators going until the last moment of defeat. The failure of
the Christian churches to protest and their willingness to cooperate with the Nazi
insanity has raised many eyebrows. How could Christian nations look the other way while
the slaughter went on? The scripture still has not lost its meaning: "I will bless
them that bless you and I will curse them that curse you." (Gen. 12:3) God is a God
of judgment. (I Sam. 2:3) This is one truth the modern generation will not own. The time
of reckoning is here.
(2) The Reclamation of the Land. Amos 9:14 describes the work of the
regathered people in their land"they shall build the waste cities, and inhabit
them: and they shall plant vineyards, and drink the wine thereof; they shall also make
gardens, and eat the fruit of them."
In 1905 the Prime Minister of the Netherlands observed, "The Jews have come in
vain. Only God can check the blight of the inrushing desert." A miracle has happened.
Miles of malaria-infested "no-man's land" have been drained; deserts have been
irrigated and the land is being transformed into an Eden of citrus-bearing trees. The
barren hillsides and the dried-up desert wastes are taking on new life, returning to the
fertility of old. The work goes steadily on.
The land reclamation is an observable feature as the beginning of the fulfillment of
prophecy, a small beginning, but one that shall grow and "fill the whole earth."
We bypass the opportunity to mention the many and varied accomplishments in Israel
because of lack of space. But since the 1967 war an especially interesting beginning of
fulfillment focuses on Isaiah 35:1, 2. The prophet here said that the "Arava will
rejoice and blossom as the rose." The "Arava" is not "wilderness"
in general, but that specific desert valley that lies between the Dead Sea and Eilat.
Drilling in the Arava has brought in artesian wells flowing with sufficient quantities of
good water to irrigate large fields. Through the season vegetables now grown in the Arava
are flown regularly to Europe, and the quantity is expected to increase so much that
vegetables shall be shipped by refrigerated ships, while the strawberries and roses will
be flown out as exports. Truly, the Arava is blossoming as the rose, as prophecy marks its
beginning of fulfillment.
(3) "And Jerusalem shall be inhabited again in her own place, even in
Jerusalem" (Zech. 12:6). Up until the victory of 1967 the Jerusalem that
belonged to Israel was the new part of the city. True to this prophecy, the Lord did not
intend to divide the city of Jerusalem, but his intention was that Jerusalem would again
be in its "own place, even in Jerusalem." Here is an almost incredible
The context of Zechariah's prophecy indicates the role Jerusalem shall play as the
nations "burden" themselves with the Holy City. The Lord says, "I will make
Jerusalem a stone of burden for all the peoples; all that burden themselves with it shall
be sore wounded; and all the nations of the earth shall be gathered together against
it." (Zech. 12:3) That Jerusalem should come into the hands of the Israeli has been
an embarrassment even to those sympathetic with the cause of Israel. The nations are
burdened with this problem. Instead of accepting this matter as the Lord's doing the
nations are intent upon getting involved. Yet Jerusalem's destiny is certain. Though the
nations gather against it, they only stand to be wounded in the process. They cannot
remove Jerusalem from its rightful owners nor the owners from their rightful possession.
Powerful kings and popes have long coveted the Holy City, sending Crusades one after
another to take the city. They always failed. These world leaders were prepared to make
enormous sacrifices to get this city. If they could have fulfilled their purpose they
would have made its streets of gold and its gates of pearl. If they could have possessed
this city, how it would have strengthened their claims to be the Kingdom of God. However,
with all the power and wealth these world leaders were mocked in all their claims to be
the Kingdom of God. Why? Because who does not know that when God's kingdom is established,
"Out of Zion shall go forth the law, and the word of the Lord from Jerusalem."
(Isa. 2:2, 3) The kingdom of God will be Israelitish. Jerusalem will be its seat of
(4) Return of People to God. The turning of the hearts of the Jewish people to
their God is somewhat lacking. Oh, yes, there are many who believe in God, but who have
not the faith of Abraham who believed God. Religious Zionism was not the main incentive
for the great regathering. Political Zionism, practical Zionism and persecution provided
the main motivations for the present exodus. But this is in itself a fulfillment of
prophecy. Political and practical Zionism will yet develop religious roots. Ezekiel
20:32-37, specially directed toward the assimilationist Jew, reads: "that which
cometh into your mind shall not be at all; in that ye say: we will be as the nations, as
the families of the countries, to serve wood and stone. As I live, saith the Lord God,
surely with a mighty hand . . . and with fury poured out, . . . will I . . . gather you
out of the countries wherein ye are scattered, . . . and there will I plead with you face
to face.... And I will cause you to pass under the rod, and I will bring you into the bond
of the covenant." The Lord says he would "plead" with the people during the
regatheringit is a "face to face" encounter, indicating the Lord's face is
upon them. The purpose is to reach the heart of his people. The work of cleansing shall
however be accomplished after the regathering into the land.
In Ezekiel 36:24-28 God says: "I will take you from among the nations, and gather
you out of all the countries, and will bring you into your own land. And I will sprinkle
clean water upon you, and ye shall be clean; . . . A new heart also will I give you, and a
new spirit will I put within you: and I will take away the stony heart out of your flesh,
and I will give you a heart of flesh. And I will put My spirit within you, and cause you
to walk in My statutes, and ye shall keep Mine ordinances, and do them. And ye shall dwell
in the land that I gave to your fathers; and ye shall be My people, and I will be your
God." Such being the case, we need not look askance at those returning to the Holy
Land in an unclean state of heart. It is after the regathering that the Lord has promised
to "sprinkle clean water upon" them.
The Torah and the Land
Man has a capacity for law. Where man is there is law. His progress and advancement are
in direct relation to his capacity to understand and abide by law. No one has given to the
world a greater legacy than did Moses when he gave Israel and the world the Law of God.
Nothing has contributed more to human dignity and honor than the Law of Moses both
for Israel and, to the extent it was copied, the civilized world. Particularly in this
civilized world of the present time there is a great, an almost uncontrolled passion, for
remedying all the problems of men on all levels. Yet strangely men find it increasingly
difficult to remedy world problems while living under the noblest of laws.
When law ceases to be a high standard, and when men need not stand on tiptoe to reach
it, it ceases to serve man's greatest need. Man's course tends downward. Nobility comes by
guided discipline and conscious endeavor and not by abandonment. Much of the present study
and research on man is based on observing him as he is -- whereas the real need is to know
what man must be. What man must be is not observable, however. The scientific method has
nothing to conclude when it has nothing to observe. Moses gave Israel and the world
something that science could never give. He gave them God's law, the standard, and since
that day till now it has been a light in the world.
Moses reminded Israel of how God "afflicted thee, and suffered you to hunger, and
fed thee with manna, which thou knewest not, neither did thy fathers know; that He might
make thee know that man doth not live by bread only, but by everything that proceedeth
out of the mouth of God doth man live." (Deut. 8:3) Man may choose to live by the
word of mensuch is their privilege. However, they cannot escape from the
consequences of their choice.
When Israel received the law of God from Moses it was immediately apparent to them that
it was worthy of their highest commitment. They said: "All the words which the Lord
hath spoken will we do." (Exod. 23:4) Now, centuries later, it is quite discernible
that the promise was not in line with the performance. Yet, despite repeated failure at
keeping the law, the decision was a good one, lifting this people and nation above others
in many ways and underscoring their failures. In their successes and failures the great
value of the law was in its ability to teach the needs of men as well as the consequences
of yielding to the inner weaknesses.
In addition to the moral aspect of the Torah, there were the ordinances of worship. The
Feast of Tabernacles, Feast of Passover, the new moons, etc., synchronize with the
agricultural cycles of the land of Israel. Consequently, the centuries of daily prayers
uttered by the Jews in Diaspora are only made meaningful by one place on earthEretz
Israel with its uniquely interwoven harvests and lunar cycles. The Torah molded the
Israelites to the land. The Torah made the land of Canaan Eretz Israel. The Torah gave
Israel deep abiding roots in the land that date back over 35 centuries. The Torah was and
is Israel's heritage in Eretz Israel. That is why, after the current regathering, Ezekiel
(36:24-28) reveals that God will "cause you (Israel) to walk in My statutes, and ye
shall keep My ordinances and do them. And ye shall dwell in the land that I gave to your
fathers: and ye shall be My people and I will be your God." This is the hand of
Divine Providence, before which all other claims to the land must bow.
How Deep are the Palestinian Roots?
Jordan seized the West Bank, including Jerusalem, in the '48 War. But in 1967 the
people of the Bible obtained their historic territories, Judea and Samaria. All during
Jordan's 19 year occupation there was not one Arab cry for a Palestinian State on the West
Bank. Instead the cry was for a Palestinian State on the ruins of the Israeli State. But
once Israel occupied the West Bank there was a united Arab demand for a Palestinian State
on the West Bank.
Over the years millions of dollars have been spent in a P.L.O. propaganda campaign
which is changing the tide of world opinion. The Arabs' "moral right to a Palestinian
State" is fast becoming a majority concept. But both the Bible and history confirm
the shallow roots of the Palestinians.
During the "double" of disfavor, Divine Providence kept the land desolate of
man and beast until God's appointed time to "favor Zion." (Isa. 40:1, 2; Psa.
102:13) Many scriptures foretold this desolation. Why? So that there would be ample room
for the mass return of the Jewish people to Eretz Israel. Isaiah speaks of repairing
"the waste cities, the desolations of many generations."Isaiah 61:4; Amos
9:14; Ezekiel 36:33-35
From 1200 CE to 1917 CE there was uninterrupted Moslem rule in Palestine. For over 600
years Arabs had free access to Palestine; yet Philip Hitti, the noted Arab historian,
observed that the total population of Palestine in the 1840s was less than 180,000. This
included Arabs, Turks, Christians and Jews. This shows that Arab families did not develop
roots in Palestine. They did not for the most part remain in Palestine generation after
generation. Rather, Palestine was always considered undesirable. It was a place Arabs
wandered in and out of according to economic needbut not to settle and develop a
continuity of family roots that span the centuries. By Divine intent the Arab population
in the 1840s was both meager and shallow rooted so that there would be ample room for a
mass return of the children of Israel "to the land that I gave to their
When the return of the exiles began in the 1870s the economy of the land took an
upswing. Arabs followed the Jews to Eretz Israel to enjoy the new prosperity. One of the
most important books in recent years on the Arab-Israeli conflict is entitled From Time
Immemorial by Joan Das Peters. Peters proves that Arabs did not live in western Palestine
from time immemorial, but moved there only after Jews had settled and developed the area.
For example between 1933 and 1936, over 30,000 Arabs left Iraq, Syria and Trans-Jordan for
"the better life" in Palestine. In 1946 Bartley C. Crum, a United States
Government observer, noted that tens of thousands of Arabs had entered Palestine because
of this better life and they were still coming. Most of the Palestinian refugees are the
Arabs or descendants of Arabs who entered Palestine since the 1880s.
A Word About the Refugee Problem
The "refugee problem" should have been solved in 1948 when it began.
Approximately 600,000 Arabs were displaced in that war. What is not as well known is that
600,000 Jews who were living in Arab nations had to flee for their lives because of Arab
hatred. The solution to this double refugee problem was simplean even exchange. The
Israelis opened up their arms and absorbed the 600,000 Jewish refugees. The Arab nations
refused to absorb the Arab refugees. Instead, they placed them in refugee camps which
became showplaces of hate and misery that turned world opinion against Israel. Less than
one percent of one year's Arab oil income could comfortably settle the so-called
"Palestinian refugees" in Arab lands.
The current struggle between Arabs and Jews to territorial rights in the Middle East
dates back to the breaking up of the Turkish Empire by the Allies at the end of World War
1. Both Arabs and Jews requested independent states in this vast territory. The world
powers were generous in the extreme to the Arabs by granting them 21 independent Arab
states so that they now enjoy sovereignty over 1,250,000 square miles. The Jews asked for
only three percent of this vast territory for a national home in Palestine. The Allied
powers agreed. In 1922 the League of Nations recognized the legal, moral and historic
right of the Jewish people to a national home in Palestine, including the West Bank and
Then vast oil reserves were discovered in Arab lands. Consequently, when Israel was
finally granted independence in 1948, international intrigue resulted in Israel receiving
less than one-half of one percent of the territory given to Arab states. Since then, the
worsening oil crisis has caused world powers to become progressively more supportive of
the Arab nations.
If the Jews had a right to the West Bank and Jerusalem in 1922, that right is valid
Psalm 83 describes the determination of the Arabs to destroy Israel. However, Isaiah
11:14 shows that Israel will finally gain a decisive victory over the Arabs. And thus the
Arab-Israeli conflict will finally be resolved and peace will finally be achieved.
Genesis 15:18 shows that the ultimate boundaries of Israel will be from the river of
Egypt unto the Euphrates River. More specifically, Zech. 10:9-10, Micah 7:14 and Zech.
12:6 prophesied that Israel would acquire the West Bank, East Jerusalem, the Golan Heights
(Bashan) and even the East Bank (Gilead) during the current Israeli-Arab conflict.
Therefore, according to Scriptural and historical roots, not only the West Bank, but the
East Bank as well belongs to Israel.
Since 1922 Zionist leaders have time and again been willing to accept territorial
compromise. However, Divine Providence has had a way of overruling these compromises. If,
for the sake of peace, Israel surrenders portions of the West Bank, Golan Heights or
Jerusalem, the above scriptures indicate Israel will once again acquire these territories
before her final victory over the Arabs (Isaiah 11:14).
Michael Shall Stand up
"And at that time shall Michael stand up, the great prince who standeth for the
children of thy people: and there shall be a time of trouble, such as never was since
there was a nation even to that same time; and at that time thy people shall be
delivered." (Dan. 12:1 ) Daniel's burden and prayer was for Israel. The answer Daniel
gives points to the Messiah as "Michael." It is He, "the great prince who
standeth for the children of thy people" (the descendants of Israel). Who can observe
events surrounding the restoration of Israel, at the right time in the right place,
without a sense of awe and wonderment? Surely there is One standing for the "children
of thy people." It is equally true that the regathering and restoration of this
people to their homeland has taken place in the most troublesome time in human history.
The time of trouble is upon us. who can deny in the face of two world wars, in the face of
thermonuclear war with guided missiles capable of being delivered anywhere, that we are in
the day spoken of by Daniel.
In Israel, the day before Independence Day is a Memorial day to those who died in order
to secure the independence. In 1968, at the memorial service in Ashkelon, one of the
speakers, moved by the successes of the 1967 war as well as other events said: "Look,
the Old City of Jerusalem is now in Israel. The Western Wall and the Temple area are in
our hands. Think! This can only mean one thing. Either the Messiah is coming very soon, or
he is here already." Not all are prepared to receive a personal Messiah, as the
"prince" who stands for Israel. Some are inclined to think of Israel itself as
While Israel is still Rushed with its military successes, it is only natural for it to
trust to its internal and material capabilities. But these shall fail! Israel's extremity
will become God's opportunity to manifest His power. Ezekiel 38:1-13 gives a detailed
prophecy of this event. Some apply this to the Hitler massacre, overlooking that it
applies at a time Israel is dwelling safely in the land. He describes the enemies of God's
people, called "Gog"a representative force of all nationsand shows
how they will come against the "unwalled" or relatively defenseless people of
Israel to despoil them. These invasion forces will include some of the major world powers.
Israel will be helpless in its own power. Those Israelites who trust in the "arm of
flesh" will go forth, only to fall before the enemy. The concept that Israel itself
is the Messiah will fall with them. But those who believe God and trust in the "arm
of the Lord" will see the glory of God when he fights for his people as he did in the
day of battle. The formidable forces of Gog will be destroyed by Divine power. (Zech.
14:2, 3; Isa. 28:21; Jer. 31:7-9) of this time the Prophet says; "They shall know
that I am the Lord their God, . . . neither will I hide My face any more from them; for I
have poured out My spirit upon the house of Israel, saith the Lord God." (Ezek.
39:28, 29) Then Israel will realize their Messiah is a powerful spirit being, and that it
is He that has been standing on their behalf through the return of favor to Zion, through
the regathering process, through establishment in the homeland, and finally the
deliverance of this nation from the forces of Gog and Magog. Then not only shall Israel
know, but the nations shall learn their needed lessons. Zechariah (14:16) speaks
concerning the people left after Gog is destroyed: "And it shall come to pass, that
every one that is left of all the nations that came against Jerusalem shall go up from
year to year to worship the King, the Lord of hosts, and to keep the feast of
Favor Fulfilled in Zion
We have followed the events from the first step in the return of favor to Zion in the
Berlin Congress of Nations, the Balfour Declaration, the regathering and rebirth of the
nation and on into Gog's invasion and God's intervention on Israel's behalf. These events
must be viewed as progressive steps in God's purpose if we are to possess or be possessed
by the hope this holds for those waiting for the consolation of Israel and the world.
The days when God is removed from men are ending. Not only are the forces of Gog to be
defeated, but the way they are defeated will be a revelation to the world. "Thus will
I magnify Myself, and sanctify Myself, and I will make Myself known in the eyes of many
nations; and they shall know that I am the Lord." (Ezek. 38:23) Even the burial ground of
this mighty force serves to remind the world of God's stately intervention. "There
shall they bury Gog and all his multitude: and they shall call it "the valley of
Hamongog." (Ezek. 39:11) Hamon means "multitude" or the "multitude of
Gog." But it may also be a play on words, a reminder of Haman who would have Mordecai
destroyed only to be destroyed on his own gallowsHaman-Gog. The Lord will manifest
his hand to Israel and to the world.
The Psalmist depicts this time saying: "Come, behold the works of the Lord, Who
hath made desolations in the earth. He maketh wars to cease unto the end of the earth; He
breaketh the bow, and cutteth the spear in sunder: He burneth the chariots in the fire.
'Let be, and know that I am God: I will be exalted among the nations, I will be exalted in
the earth.' The Lord of hosts is with us; the God of Jacob is our high tower." Psa.
Daniel was told "go thou thy way till the end be and thou shalt rest, and shall
stand up to thy lot, at the end of the days." (Dan. 12: 13) This must mean Daniel
himself will again appear on the scene, resurrected and invested with princely power, to
stand as a ruler in Israel. What about Abraham'? Did not the lord promise him the land of
Israel for an everlasting possession'? Yet he received not a foot of it in his lifetime!
This can only mean that Abraham must return as heir to the landthe title to the land
belongs to him first and to Israel second. God must fulfill His promise to Abraham. Did
not Job share the view of the resurrection from the dead when he said, "Oh that thou
wouldest hide me in the nether-world, that Thou wouldest keep me secret, until Thy wrath
be past, that Thou wouldest appoint me a set time, and remember me! . . . Thou wouldest
call, and I would answer Thee"?Job 14:13-15
God never ceased to be identified with Abraham, Isaac and Jacob even though they were
dead. He identified himself to Moses, saying: "The God of Abraham, the God of Isaac,
and the God of Jacob . ." (Exod. 3: 15) Surely the end of the days are nearing when
Daniel and all the heroes of faith of Israel past will "stand on their lot."
This should not seem an extravagant hope when the promise is made that "Sodom and her
daughters shall return to their former estate." (Ezek. 16:53-63) Rachel, weeping for
her children was promised, "Refrain thy voice from weeping, and thine eyes from
tears; for thy work shall be rewarded, saith the Lord; and they shall come back from the
land of the enemy. And there is hope for thy future, saith the Lord; and thy children
shall return to their own border." (Jer. 31:16, 17) Surely, the hope of resurrection
is abundant; it includes those of the inner circle of God's favor and those estranged from
In that the arabah is already beginning to blossom as the rose, it is only reasonable
to look for the fulfillment of the whole of Isaiah 35: "Then the eyes of the blind
shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap
as a hart, and the tongue of the dumb shall sing; . . . and a highway shall be there, and
a way, and it shall be called The way of holiness; . . . the redeemed shall walk there;
and the ransomed of the Lord shall return and come with singing unto Zion, and everlasting
joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing
shall flee away." With such promises as these before Israel and the world, let none
fail to recognize God's kingdom which will grow and fill the whole earth. (Dan. 2:35, 44)
God's immutable promise to bless "all the families of the earth" is in the
dawn of fulfillment. This promise will result in the grandest reconciliation between God
and men. "And in this mountain will the Lord of hosts make unto all peoples a feast
of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the
lees well refined. And He will destroy in this mountain the face of the covering that is
cast over all peoples, and the veil that is spread over all nations. He will swallow up
death forever; and the Lord God will wipe away tears from off all faces; and the reproach
of His people will He take away from off all the earth; for the Lord hath spoken it. And
it shall be said in that day: 'Lo, this is our God, for whom we waited, that He might save
us; this is the Lord for whom we waited, we will be glad and rejoice in His salvation.'
The present, however, remains a critical time in Israel's history. Having emerged from
the uncomforted mourning and suffering of her dispersion, emerging as a nation under the
shadow of 6,000,000 tormented and slaughtered Jews, standing alone among hostile
neighbors, Israel stands now to be divided between those who trust in the arm of flesh and
those who trust in the arm of Jehovah. Israel's history teaches that it can only prosper
when it serves its Lord God with all its heart and soul and strength. It is only those who
believe God, as did Abraham of old, who will remain the children of Abraham and worthy to
inherit the land as an everlasting inheritancebecoming the nation of blessing to all
the families of the earth. For the Jews the wages of unbelief have been costly and
terrible beyond description, and yet even now national pride stands ready to envelop
them. Will they remember that as a nation they can know no life divided from God? In no
part of Israel's history has she been blessed and had rest except when she abode
"under the shadow of the Almighty."
Israel's hopes center in God's immutable choice and election of this nation to be his
own. God's gifts and callings are not in vain, nor will they fail. Israel is the elect
nation of Godto be the blesser nation of earth. But this does not mean an individual
election. No indeed. Each individual Israelite will have to demonstrate his worthiness to
be a part of this "holy nation." So may every Israelite settle it now, settle it
forever, his place is with his God. There is his hope, his life, his eternity. His is the
promise of a new and better covenant that will bring the ultimate blessing - even life
evermore under the light of God's countenance.