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The Middle East … Behold, O my people [Israel (vs. 11)], I [God] will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. … And shall put my spirit in you, and ye [as a nation] shall live …—Ezekiel 37:12-14 Richard Evans To fulfill God’s promise to their fathers, there has been an unflagging remnant of faithful Jews. And as Esaias said before, “Except the Lord of [hosts] had left us [Israel] a seed [remnant], we had been as Sodoma, and been made like unto Gomorrha” (Romans 9:29). This provision of God’s grace, first declared by Isaiah (Isaiah 1:9), has been true throughout the history of Israel. “But what saith the answer of God unto him [Elijah (1 Kings 19:18)]? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal” (Romans 11:4). If there were no remnant there would not be a nation; therefore, the existence of the nation is direct proof of the reality of a remnant – not converted Jews, but Jews faithful to their God, Jews given a covenant just as in the days of Elijah. That remnant is not addressed in this article. Inasmuch as Israel’s covenant relationship with God is national, it is the nation that must be the focal point of an overall review. Sadly, just as with the prophets (Matthew 23:29-33; Acts 7:52), the remnant has had little influence on the conduct of the nation. The Past “For thou [Israel] art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth” (Deuteronomy 7:6). The choosing, the election, of Israel, though a wondrous privilege, had conditions attached. “And if ye [Israel] will not for all this hearken unto me, but walk contrary unto me; Then I [God] will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins” (Leviticus 26:27,28). Trying divine patience, Israel walked “contrary” to God for many centuries. As a result, the “seven times” of chastisement – cited four times within the context for emphasis and clarity (Leviticus 26:18,21,24,28) and known as the “times of the Gentiles” (Luke 21:24), had its beginning with the Babylonian exile. The prophet Joel described the subsequent waves of upheaval by Gentile empires [Babylon, Medo-Persia, Greece, and Rome (Dan 2:31-45; 7:2-28)], and also by using a figure of four plagues of locust (Joel 1:4-12). The chastisement was brought to a climax with Israel’s dispersal by Rome in the 1st and 2nd centuries (Amos 8:9-12). “And I [God] will make your [Israel’s] cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours [their offerings no longer acceptable, nor possible with Temple and priesthood gone] . . . And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste” (Leviticus 26:31-33). Though the land became desolate, war after war continued to come to its borders. In the 7th century it fell to Moslem conquest and, except for the unhappy period of Crusades, remained under Islamic control through a succession of rulers until 1918 – the last four centuries under the Ottoman Empire of Turkey. Late in the 19th century, with the “seven times” coming to a close, a regathering of the Jews had its beginning with the Zionist movement. After World War I, control of the southern part of the Turkish empire was “mandated” to Great Britain and France, what is now Jordan and Israel to Britain, and what is Syria and Lebanon to France. The principal obligation for the British was to facilitate the implementation of the 1917 Balfour Declaration which guaranteed “the establishment of a national homeland for the Jews.” A task they performed halfheartedly and with prejudice. After World War II and the attendant Holocaust the British withdrew from their mandate. A guilt-ridden United Nations partitioned the area remaining after the earlier creation of Jordan into two states, one Arab and the other Jewish – an arrangement Arab nations rejected even though this was to be a second Arab state taken from the original mandate. Thus, in 1948 Israel was reborn as a nation; and as soon as it drew a breath it found itselt struggling to survive – the War of Independence of 1948/49, the Sinai Campaign in 1956, the Six-Day War of 1967, the Yom Kippur War in 1973 and the Lebanon War in 1982. Israel’s survival and accomplishments in these wars exacerbated the deep tensions between the two peoples. Pursuant to a 1979 Israel-Egypt Peace Treaty, Israel withdrew from the Sinai in 1982, territory it had controlled subsequent to 1967. In keeping with the framework established in 1991 at the Madrid Conference, bilateral negotiations were conducted between Israel and Palestinian representatives and Syria. Later, in 1993, Israel and Palestinian officials signed a Declaration of Principles (also known as the “Oslo accords”) guiding an interim period of Palestinian self-rule. Outstanding territorial and other disputes between Israel and Jordan were resolved in the 1994 Israel-Jordan Treaty of Peace. When not at war Israel contended with various forms of terrorism along and within its borders. Yet, in spite of this constant threat to its survival, the reborn nation thrived. The security burden, however, was not its only challenge. there was also: • Immigrant absorption (the number of Jews in Israel in 1948 more than quadrupled by the end of the century requiring tremendous resources for services and shelter – tents in the early years, followed by shacks, trailers and small, then larger, apartments, all according to the country’s ability at the time); • Building a physical infrastructure (roads, railroads, ports, airports, water carriers and sewage removal, electricity generation, delivery systems for electricity and communications, and a self sufficient agricultural system); and, • Providing welfare services (health, education and assistance of various types) for a population growing at a rate greater than its ability to contribute to its own welfare. Each one of these challenges by itself was an overwhelming test, especially when considered in light of the challenge the United States faced with its 2005 hurricanes and with which it still ineffectually struggles. Israel’s ability to meet all of its challenges simultaneously with the ever-present security burden is miraculous. Indeed, though not acknowledged nationally, there is little question Israel’s success has been the consequence of the end of “seven times” chastisement and the beginning of the return of divine favor. The Present In May 2000, Israel withdrew unilaterally from southern Lebanon, where it had maintained a military presence from 1982. Then in June 2002 the United States proposed a “road map” for resolving the conflict, a “road map” that was to lead to a two-state solution. At a December 2003 conference in Herzliya, Israel’s Prime Minister Ariel Sharon laid out a Disengagement Plan that entails Israel’s unilateral withdrawal from Gaza and a few “West Bank” settlements. He also affirmed Israel’s acceptance of the two-state solution: “Seven months ago, my Government approved the ‘Roadmap’ to peace … . The Roadmap is the only political plan accepted by Israel, the Palestinians, the Americans and a majority of the international community. We are willing to proceed toward its implementation: two states – Israel and a Palestinian State – living side by side … .” This effort by the world’s diplomats lacks any cohesiveness with divine instruction. “Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: But ye shall destroy their altars, break their images, and cut down their groves [venues for false worship]: For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God” (Exodus 34:12-14) The same criticism applies to the effort of Israel. The apostle Paul’s critique of that effort is as valid today as it was when first written. “For I bear them [the Jews] record that they have a zeal of God, but not according to knowledge” (Romans 10:2). Israel’s lack of “knowledge” is evinced by its dependence upon human effort to accomplish its goals. Both the political and the religious leadership of the nation stand guilty. Many of the religious, in particular, who should be looking to God, supplant divine instruction with rabbinical tradition, a practice that has not changed for well over 2000 years. “He [Jesus] answered and said unto them [Pharisees and Scribes (vs. 5)], Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. Howbeit in vain do they worship me, teaching for doctrines the commandments of men. For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition” (Mark 7:6-9+. [See box for a recent example of how rabbinic thought distorts biblical teaching.] The goals set forth in paragraph one of the “Basic Guidelines of the 30th Government of Israel,” dated February 2003, reveal a similar disregard politically for divine requisite. Not only is it not cited, in some instances the goals are contrary to it: “The Government will strive to achieve the following national goals: To ensure national and personal security for every citizen of the State. To achieve security and genuine peace between Israel and its neighbors on the basis of stable peace agreements [contrary to God’s instruction in Exodus 23:32; 34:12,15; Deuteronomy 7:2; Judges 2:2]. To create conditions conducive to free economic development, a thriving economy, and social welfare. To ensure the status of Jerusalem as the capital of Israel. To intensify educational efforts and strengthen the connection with our Jewish heritage and the realization of Zionism [strengthen connection to man-made traditions, rather than appreciation of divine instruction]. To fight poverty and unemployment, narrow social gaps, and improve the quality of life in development towns, deprived neighborhoods, and other areas in distress. To encourage aliyah and successfully absorb immigrants in all realms of Israeli society. To strengthen, expand, and promote settlement throughout the country. To reinforce democracy, human rights, and the rule of law [civil law, not divine law]. To promote equality among the various sectors and ethnic groups of Israeli society [though there was to be ‘one law’ for citizen and ‘stranger’ (Ex 12:49; Lev 24:22), God’s instruction set forth certain restrictions for ‘strangers’ (Lev 17:12; 18:26; 22:10; 24:16)].” There is no mention of God, his commandments, nor any reference to the divine purpose for Israel! Progress toward a stable peace agreement through human effort has been undermined by continued violence, ongoing since September 2000. The conflict may have reached a turning point with the election of a new Palestinian leader and Israel’s Disengagement Plan. Only time will tell. The Future If apostle and prophet are to be believed, Israel’s adherence to human strength and reasoning will not change until God’s New Creation (2 Corinthians 5:17; Galatians 6:15), the Church, is complete and the New Covenant ratified (Hebrews 9:16,17 Emphatic Diaglott). For I would not, brethren, that ye should be ignorant of this mystery … ; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in [New Creation complete] (Romans 11:25). Only when God’s spirit is “within” the hearts of the nation will it “see,” its blindness removed. “Moreover the word of the LORD came unto
me [Ezekiel],
saying, Son of man, when the house of
Israel dwelt in their own land,
they defiled it by their own way and by their doings [man-made
traditions]:
… . Wherefore [for “seven
times”]
I poured my fury upon them … : A permanent solution for Israel, then, will not be accomplished as long as it depends on its own strength and not God’s. Happily, as foretold by the prophet, a time will come (doubtless within this century) when the nation will “see” and realize the futility of striving without God. “ … I [God] will yet for this be enquired of by the house of Israel, to do it for them; I will increase them with men [humanity] like a flock. As the holy flock, as the flock of Jerusalem in her solemn feasts; so shall the waste cities [be restored (vs. 35) and] be filled with flocks of men [to be shepherded by Israel]: and they [the rest (“residue”) of fallen humanity] shall know that I am the LORD (Ezekiel 36:37,38). When God is “enquired of by the house of Israel,” he will “pour out” a blessing. “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer [the locust of Joel’s four plagues (Joel 1:4,19,20)] for your sakes, and he shall not [again] destroy [hiphil imperfect] the fruits of your ground; neither shall your vine cast her fruit before the time in the field [Joel 2:25-27], saith the LORD of hosts. And all nations shall call you [Israel] blessed: for ye shall be a delightsome land, saith the LORD of hosts. (Malachi 3:10-12). James, in speaking of this wondrous future, indicated it is to be a sequential work just as did Ezekiel. Quoting the prophet Amos, he declared salvation of humankind follows the work to restore Israel, a work that will not be consummated until the work of the New Creation is complete. All of these works of God continue to go forward in the 21st century. “After
this [after
first taking out of the Gentiles a New Creation, the Church (vs. 14)]
I [God] will return [to
Israel],
and will build again the tabernacle [house
(kingdom)] of David … : It is manifest in the quote from Amos God is the speaker (Amos 9:11,12). God is to return to Israel as promised (Deuteronomy 30:3). David’s house, the kingdom of Israel (2 Samie; 7:16), is to be restored, so the “residue” of fallen humanity may “seek” God – the future foretold by the prophets: “… This land [Israel] that was desolate is become like the garden of Eden; … Then the heathen [fallen humanity] that are left round about you [Israel] shall know that I the LORD build the ruined places, and plant that that was desolate: …” (Ezekiel 36:35,36). “Yea, many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD. … ten men shall take hold out of all languages of the nations, even 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” (Zechariah 8:22,23). The return of pristine glory for Israel and all human creation is the maturation of God’s mercy, the “sure mercies of David” (Isa 55:3), as set forth in the covenant God made with King David (2 Samuel 7:8-17). This is the “gospel” of which Paul was “not ashamed” (Romans 1:16). “For if the casting away of them [of their Messiah] be the reconciling of the world, what shall the receiving of them [of their Messiah] be, but life from the dead [for Israel and all humanity]?” (Romans 11:15). Just as God used the “casting away” of Joseph by his brothers “for good” (Genesis 50:20), so Israel’s “casting away,” its national rejection of Messiah, resulted in good – a sacrifice that reconciles Adam and his seed (Romans 5:10-19). Consequently, Israel’s “receiving,” its national acceptance of Messiah, will result in “life from the dead”– an event that will doubtless have its advancement in the 21st century. So I [Ezekiel] prophesied … the Israel’s national restoration is the precursor of the restoration of all peoples –“life from the dead” for all of God’s fallen creation. “Rejoice ye [fallen humanity] with Jerusalem [Israel], and be glad with her, all ye that love her; rejoice for joy with her, all ye that mourn fo\\r her; That ye may suck, and be satisfied with the breast of her consolations; that ye may milk out [drink fully], and be delighted with the abundance of her glory. For thus saith the LORD: Behold, I will extend peace to her [Israel] like a river, And the glory of the Gentiles [fallen humanity] like a flowing stream: “ (Isaiah 66:10-12) After its restoration Israel is to be to the world as a mother who breast-feeds her child until it will “milk out,” have its fill. Again, note the sequence of blessing. Peace with God is first extended to Israel “like a river;” then the glory of fallen humanity is to be “like a flowing stream.” In spite of Israel’s “blindness” and its lack of “knowledge,” the 21st century will see steady progress in the sequential work of salvation as foretold by the above and many similar prophecies. Soon a “seeing” Israel will “enquire” of God “to do it for them” (Ezekiel 36:37); then, by a zeal “according to knowledge” divine purpose will be realized. God will be “all in all” (1 Corinthans 15:28)! “And it shall be in that day [of God’s kingdom], that living waters [God’s “pure language” (Zephaniah 3:9)] shall go out from Jerusalem; half of them toward the former sea [peoples of the east], and half of them toward the hinder sea [peoples of the west]: in summer and in winter shall it be. And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one” (Zechariah 14:8,9). * This article, written at the end of 2005, does not include developments in 2006; particularly, the scheduled Palestinian and Israeli elections. Biblical quotations are from the King James Version.
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