Why God's Interest Is in the Jew

For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until her righteousness go forth as brightness, and her salvation as a lamp that burneth. 2 And the nations shall see thy righteousness, and all kings thy glory; and thou shalt be called by a new name, which the mouth of Jehovah shall name. 3 Thou shalt also be a crown of beauty in the hand of Jehovah, and a royal diadem in the hand of thy God. 4 Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzi-bah, and thy land Beulah; for Jehovah delighteth in thee, and thy land shall be married. 5 For as a young man marrieth a virgin, so shall thy sons marry thee; and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.

6 I have set watchmen upon thy walls, O Jerusalem; they shall never hold their peace day nor night: ye that are Jehovah's remembrancers, take ye no rest, 7 and give him no rest, till he establish, and till he make Jerusalem a praise in the earth. 8 Jehovah hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy grain to be food for thine enemies; and foreigners shall not drink thy new wine, for which thou hast labored: 9 but they that have garnered it shall eat it, and praise Jehovah; and they that have gathered it shall drink it in the courts of my sanctuary.

10 Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up an ensign for the peoples. 11 Behold, Jehovah hath proclaimed unto the end of the earth, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his recompense before him. 12 And they shall call them The holy people, The redeemed of Jehovah: and thou shalt be called Sought out, A city not forsaken.

Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, marching in the greatness of his strength? I that speak in righteousness, mighty to save. 2 Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winevat? 3 I have trodden the winepress alone; and of the peoples there was no man with me: yea, I trod them in mine anger, and trampled them in my wrath; and their lifeblood is sprinkled upon my garments, and I have stained all my raiment. 4 For the day of vengeance was in my heart, and the year of my redeemed is come. 5 And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my wrath, it upheld me. 6 And I trod down the peoples in mine anger, and made them drunk in my wrath, and I poured out their lifeblood on the earth. (Isa 62:1—63:6.)

The message of Isaiah 62:1—63:6 is one of the most important from every standpoint, for it lays bare the burden that is crushing the heart of God at the present day; it reveals His plans concerning Israel and her land; it throws out a challenge to believers: first, to pray for the peace of Jerusalem, secondly, to proclaim the message of truth to all Israel; and finally, to give us a vivid description of the second coming of our Lord—after Israel shall have been evangelized.

In the first five verses the future of Israel and her land is discussed. The exhortation for believers to pray in behalf of the Chosen People is found in verses 6-9. The challenge to proclaim the truth to the Jewish race consists of verses 10-12. Finally, the coming of our Lord Jesus Christ in glory is revealed in 63:1-6.

“For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until her righteousness go forth as brightness, and her salvation as a lamp the burneth” (Isa. 62:1). The first question arising in this connection is: What is meant by Zion? Originally this name was applied to the hill in the southwest portion of the city of Jerusalem. In the course of time, however, the name of this most prominent knoll was applied to the entire city. It is especially in the poetical books used as a synonym for Jerusalem. Zion means dry; Jerusalem, the city of peace. That Zion here is a synonym for Jerusalem is evident to one who recognizes that this portion of Isaiah is Hebrew poetry, and that Jerusalem corresponds to Zion in its parallel statement. From these facts we can see clearly that the prophet was speaking of the literal city of Jerusalem in Palestine. This is exactly what Isaiah’s audience understood by the statements, because he did not add anything modifying these names. According to the Golden Rule of Interpretation we are to take “every word at its primary, ordinary, usual, literal meaning unless the facts of the context indicate clearly otherwise.” There being no qualifying statements, we must understand Jerusalem as the literal city in which Isaiah and his audience lived.

Though we are to understand “Zion” and Jerusalem as references to the literal city, the last clauses of this verse show conclusively that the people living there and those acknowledging it as their mother city are included in the statement, for the prophet speaks of “her righteousness” and “her salvation.” Only of people can one thus speak. We must, therefore, interpret this statement as referring not only to the material city, but also to its inhabitants—the Jews. But are we to understand that he is simply talking about the inhabitants of Jerusalem or about the entire nation of Israelites who acknowledge Jerusalem as their mother city? It is inconceivable that God could be more interested in the salvation of the Jews living in the actual city of Jerusalem than He is concerned about the salvation of the entire Jewish race scattered throughout the world. For this reason we must conclude that Isaiah had in mind the entire Hebrew race, which acknowledges Jerusalem as its mother city. A casual glance at Isaiah 49 is positive proof of this point. In verses 8-13 of this chapter the prophet speaks of the future and final restoration of Israel to the land. But in a dramatic manner he addresses Jerusalem as Zion (verse 14) and speaks of the return of her children, who have been scattered all over the world. We therefore conclude, in the light of the facts of this chapter, that Zion and Jerusalem of verse 1 include both the literal city and the Jewish people.

Concerning Jerusalem, the Lord declares that He will never hold His peace nor take any rest until they are clothed in His righteousness and are saved. The declaration that He will not hold His peace is an affirmation that He will never stop talking about nor speaking of the Jews until their salvation is an accomplished fact. We are told that out of the abundance of the heart the mouth speaketh, and that as a man thinketh in his heart so is he. We always speak of those things that are uppermost in our thoughts and delight in talking about them. From the conversation of anyone the attentive bystander can immediately determine, as a rule, what is foremost in the heart of the speaker. The Lord does not hesitate to say, in so many words, that His heart and soul are wrapped up in the Jewish people and their salvation.

In order to set forth in a still more graphic manner His great concern for the salvation of the Jews, the Lord asserts that He cannot and will not take any rest until their salvation is an accomplished fact. Everyone of us has at various times been burdened with some troubles. On account of distress of soul at times we can neither sleep nor rest. The Lord therefore expressed His great concern for the salvation of Israel in human terms in order to show the urgency of the situation.

We are to take these declarations of the Almighty at their face value. These are not wild oriental exaggerations, as some would try to make us believe. They are statements of God’s great anxiety for Israel, expressed in human terms. If an individual should speak this way with reference to some burden upon his heart, no one would consider his language as an oriental exaggeration but would take it at its face value. God certainly did express Himself so that we can understand his utterances. From these statements we must conclude that He is deeply concerned about the salvation of Israel and her restoration to her own land. This constitutes the burden weighing heavily upon the heart of the Almighty, on account of which He can neither have any peace nor rest until the Jewish nation as a whole is saved.

Let no one draw an incorrect conclusion in regard to this matter. One soul is of greater value than the physical earth. The Material universe will pass away—at the end of the Millennial Age (Rev. 20:11) but the soul of man will live forever and ever.

The Lord delights in the salvation of everyone who come to Him. When the sinner repents and returns to God, there is joy in heaven over that fact. This is true of Jew or Gentile. Before God they are the same so far as the value of the soul is concerned. God is no respecter of persons but “in every nation he that feareth Him and worketh righteousness is acceptable to Him.”

Notwithstanding the correctness of these statements the burden remains heavy upon the heart of God so long as Israel as a nation is unsaved and so long as Jerusalem is trodden down of the Gentiles. Never will this burden be lifted until the whole Jewish nation returns to God.

The announced plan of the Almighty is to bless all nations in and through Israel. This is seen in Genesis 12:1-3 and related passages. The Lord never goes back upon His promises, although He is often delayed in carrying out His plans. In the meantime, however, He steers the course of history so that ultimately His plans will be accomplished. All the prophets and the psalmists have foretold and sung of the time when Jerusalem will be the joy of the whole earth, when the curse will be lifted, and when glory of God shall encircle the earth as the waters cover the sea. So long, therefore, as there is human suffering, wars, pestilences, sin, and iniquity, that long will the heart of the Almighty be grieved. He delights not in the afflictions and sufferings of any man. When however, the troubles cease and the golden era dawns for man, God’s heart will rejoice.

The cessation of the evils which plague the human family will become a reality only when Israel is saved and clothed in the righteousness of her God. In the Scriptures Israel is represented as a vine and a vineyard. In the past she has borne nothing but wild grapes which in times past appeared in the form of oppression and a cry (Isa. 5:1-7); but the day will come when she will be saved and become the channel of world-blessing. “In the days to come shall Jacob take root, Israel shall blossom and bud; and they shall fill the face of the world with fruit” (Isa. 27:6). Their present rejection has been the occasion of the gospel’s being preached to the world; but, when they come back to God and accept Him, the blessing will flow out to the entire world. This is affirmed by the apostle Paul in the following words: “For the casting away of them is the reconciling of the world, what shall the receiving of them be, but life from the dead?” (Rom. 11:15). There will be as much difference between the conditions which now exist and those which will prevail when Israel accepts her Messiah as there is difference between a corpse and a person in good health. Thus, the conversion of Israel in a matter of the first magnitude—nothing is to be compared to it. All other things and considerations fade into insignificance in comparison with her turning to God and accepting her Messiah and Saviour. When one realizes this fact, he can see why it is that God cannot take any rest until Israel is saved.

The Jewish people might be compared to the kingpin in the game of tenpins. The primary objet of the player is to strike the kingpin squarely in order that, as it falls, it might strike those in front of and to the sides of it. In the falling of them they strike others in front of them. These, in turn as they fall, knock the remaining ones over. Thus with one stroke all of the pins are knocked down and the game is won.

Israel is this kingpin of the nations. When she, as a racial group, turns to the Lord Jesus Christ and accepts Him, she will in turn, convert the world—then she will fill the earth with fruit. Conditions will be (at that time) as life from the dead. The conversion of Israel is, therefore, of the utmost importance. Again, let me repeat that nothing is comparable to it. All other things combined cannot be compared to it. The full blessing of the world is contingent upon her conversion.

But how will she be converted? Earnest students tell us that, “They shall look upon me (Messiah) whom they have pierced” and thus be brought back to God. The quotation is from Zechariah 12:10. From the context we see that the prophet was speaking of the house of David and the inhabitants of Jerusalem—the leaders of the Jewish people. From this quotation it is usually assumed that Israel will be converted by looking literally upon Christ when He returns at the end of the Tribulation. This idea is reinforced by the translation which appears in the Common Version, and which is a very inaccurate one. The American Standard Version gives the exact rendering of the Hebrew, which is, “And they shall look unto me whom they have pierced.” This correct rendering is far from asserting that Israel will be converted by looking upon Christ physically when He returns. The import of this passage may be illustrated by Isaiah 45:22, which states, “look unto me, and be ye saved all the ends of the earth; for I am God and there is none else.” The idiom occurring in Zechariah 12:10 appears in the quotation from Isaiah. The people of the world are called upon to look unto Jehovah; that is, to put their trust in Him in order that they might be saved. As stated, the same words appear in our passage. We must interpret it as Israel’s looking unto Him in the sense of putting their faith in Him unless there are facts that indicate a different meaning. One will look in vain for negative evidence. We must therefore interpret this passage as a prediction that sometime in the future Israel will look to Him who she pierced and will repose her faith in Him.

But she cannot put her faith in Him unless she hears the message of the truth of the gospel. The Apostle Paul declared in romans 10 that the preaching of the gospel is necessary to faith. Men cannot believe unless someone brings the message to them. “Belief cometh of hearing, and hearing by the word of Christ” (Rom. 10:17). Since the conversion of Israel is foretold by Zechariah and since the preaching of the gospel is essential to her turning to God, we may safely conclude that those who have the facts concerning the Lord Jesus Christ will be faithful and obedient to the heavenly command to preach the gospel to all nations, but to the Jew first (Matt. 28:19.20; Rom. 1:16,17).

But what does Paul mean by saying that the gospel must be preached to the Jew first? Two interpretations are given. One is that the divine order was to give the gospel to the Jew first in the Christian dispensation, which thing was done as we see in the New Testament. After the accomplishment of this task, the Jews were to be left alone, for they are to be converted by the personal coming of the Lord at the end of the Tribulation. Many most excellent and godly Bible teachers take this position.

On the contrary, there are those who look carefully at the context of Romans 1:16 and see facts that demand an entirely different interpretation. A proper approach to the understanding of this passage is to learn when Paul made this statement and what had been accomplished when he made it, and to note the facts which he gives in the connection. According to the best conservative scholars, Romans was written in the spring of 58 A.D.—28 years after Jesus gave the commission to preach the gospel to the whole world. According to the plan laid down by our Lord in Acts 1:8, the apostles were to begin their testimony in Jerusalem and were next to move out into Judea. From there they were to go into Samaria, and then launch a world-wide program. From Acts 13 to the close of the book we have an account of the labors of the Apostle Paul and his associates. A perusal of these chapters shows us that on every occasion whenever Paul visited any city where there were Jews, he went to his brethren in the flesh first. After having given them an opportunity of hearing the glad tidings, he then turned to the Gentiles of the community. Never did he vary from this practice. Whenever his brethren rejected the message, he turned to the Gentiles of that community.

In 58 A.D., when he wrote the Roman letter, the gospel had already been preached to the whole world, as he declares in Romans 10:18: “But I say, did they not hear? Yea, verily, Their sound went out into all the earth, and their words unto the end of the world.” Paul used the exact language of Psalm 19:4, but applied this statement to the preaching of the gospel. He therefore affirmed in this verse that the gospel had been preached to the whole world at the time he wrote the Roman letter in 58 A.D. In 63 A.D., when he wrote the Colossian letter, he affirmed that the gospel was bearing fruit in all the world (Col. 1:6), and that it had been preached in all creation under heaven (vs. 23). There can therefore be no doubt but that the gospel was preached to the whole world in the first generation of the Christian church.

And examination of the context of Romans 1:16 shows us that Paul often had purposed to go to Rome but had been hindered. Nevertheless, he was very eager to go and to be of spiritual help to those brethren. In discussing this point, he declared that he was a debtor to all— “to Greeks and to barbarians, both to the wise and to the foolish. So, as much as in me is, I am ready to preach the gospel to you also that are in Rome. For I am not ashamed of the gospel: for it is the power of God unto salvation to the Jew first, and also to the Greek.” After the gospel had been preached to the whole world, being given to the Jews in each community first—before it was proclaimed to the Gentiles of the same locality—Paul said that he was still a debtor to the Greeks and to the barbarians, to the wise and to the foolish. He therefore declared that he was ready in 58 A.D. to preach the gospel to those who were in Rome, because he was not ashamed of it. The reason for this attitude was that the gospel was still at that time the power of God unto salvation to all; but it was to the Jew first. The facts show that, after the gospel had been given to the entire Jewish race, Paul was looking toward the future. In discussing his intentions he furthermore declared that he wanted to go to Rome to preach the gospel, because he was not ashamed of it, for it was then and still is the power of God unto salvation; but is to the Jew first. So long, therefore, as the gospel is the power of God, it is to the Jew first. If it is the power of God today, it is to be given to the Jew first.

No individual nor group can claim to be in the center of God’s holy directive will who does not place the Jew on his program where God placed him in Him—first.

Why did God put the evangelization of Israel before that of all other nations? Without a doubt He did it primarily because it is through these people that the world is to be brought to a saving knowledge of Jesus Christ. After 1900 years of the proclamation of the gospel by the Gentiles there are, according to statistics practically half of the people of the world who have no knowledge of the Lord Jesus Christ. The heathen population is increasing far more rapidly than the gospel is being proclaimed to the world. At the present rate of conversion to Christianity and that which has obtained all through the Christian centuries the farther we go in time the greater will be the number of heathens in comparison with the number of converts to Christianity.

In view of the facts that I have stated and others that could be given I am bold in saying that God is more interested in the conversion of the Hebrew race than He is in the turning to Himself of any other people upon the globe. Let it be remembered that a Jewish soul is of no more value than the soul of a Gentile; but God has stated that He intends to bless all nations in and through Abraham. He will carry out this afore-announced program. Should a great race like the Chinese (approximately 450,000,000) or the Russians become genuine converts to Christianity, they would not lead the world to Christ. But when Israel as a nation is converted, she will bring all nations, tribes, tongues, and languages to a saving knowledge of the Lord and Saviour Jesus Christ. In view of this stupendous fact, therefore, God says that He is burdened for Israel’s salvation and that He can never stop talking about her until she is clothed in His righteousness and is enjoying His full salvation.

If the Lord God Almighty is so deeply concerned in the conversion of these people, what then should be the attitude of His own redeemed, blood-bought ones? The answer is that they should be deeply concerned about Jewish evangelization as God is and should put the Jew first on their program as God has done.

That Israel will some day turn to God and thus be clothed in His righteousness is evident from Isaiah 62:2: “And the nations shall see they righteousness, and all kings thy glory; and thou shalt be called by a new name, which the mouth of Jehovah shall name.” In these words therefore, the Lord affirms that the time will come when all Israel will turn and accept the Lord Jesus Christ and His righteousness, that the glory of God will rest in the land of Palestine, and that all the nations will come to the brightness of Zion’s glad morning. Jerusalem with her sons and daughters at that time will be called by a new name which the mouth of Jehovah shall name.

There are many statements in the Psalms and the prophets which presuppose the evangelization of Israel and their turning to Christ as Lord, Saviour, and Messiah. All such passages confirm the prediction here made concerning Israel’s future conversion.

“Thou shalt also be a crown of beauty in the hand of Jehovah, and a royal diadem in the hand of thy God” (Isa. 62:3). In this verse the literal city of Jerusalem together with her people, blood-washed and clothed in the righteousness of our Lord and Saviour Jesus Christ, are compared to a crown of beauty and a royal diadem.

The mention of a crown and a diadem immediately causes me to think of the crown jewels of the British Empire in the tower of London. I have visited many of the best and finest jewelry stores in the world, but there is nothing in any of them that is comparable to the crown jewels of the British Empire. Their beauty, brilliancy, and luster beggar all description. I have also seen the crown jewels of the late Sultan of Turkey as they are preserved in the museum in Istanbul. Isaiah knew that the people to whom he spoke were familiar with the crown jewels of the Davidic Dynasty. Hence, he compared Jerusalem, in the future when Israel is converted, to a crown of beauty and a diadem, the insignia of royalty.

This analogy suggests the kindred idea which is taught in other portions of the Scriptures; namely, that, when Israel hearkens unto the voice of her God, He will make her a kingdom of priests (Ex 19:6). At that time she will be the head of the nations, instead of being, as she is today, the tail (Deut. 28:13). Jerusalem has at various times during her long checkered history been desolate. She has undergone something like forty-six major sieges since the days of David. In many of them she has been razed to the ground and made a desolation. At times she has been forsaken, but the Lord has promised that she shall no longer be termed “forsaken.” Whenever the Jews have been driven from city and land, the former has been forsaken; but they have always, whenever permitted, returned. I am inclined to believe that forsaken in this quotation has another signification additional to the literal meaning. Before the Babylonian captivity, the Shekinah of glory arose from its position overshadowing the mercy seat, went to the threshold, lingered there for awhile, then removed to the eastern gate where it likewise tarried for a short while. Next it passed over to the Mount of Olives, to the east, and there for a brief time remained (Ezek. 9,10,11), and finally disappeared. This manifestation of God’s glory did not return after the exile when Zerubbabel built the temple. Thus, their city and their house were forsaken and left desolate.

Ezekiel, chapters 40-48, gives us a vision of the millennial Jerusalem, its marvelous temple and the restored land. This sanctuary will truly become the house of prayer for all nations. At that time the glory of Israel, who is none other than her Messiah—the Lord Jesus Christ—will fill that house and that city with glory. From that time forward Jerusalem will never be called “forsaken.” Such a vision seems to be included in this prophecy.

“Neither shall thy land any more be termed desolate.” I have had the privilege of going into practically every nook and corner of Palestine west of the Jordan and throughout Transjordan. This land has certainly been lying a desolation throughout the centuries. Wreckage is to be seen almost everywhere. The archaeologists have dug up much and have brought to light the ruins of the vast havoc that was wrought at various times. Thus, this land has not yet enjoyed the promise, “neither shall thy land any more be termed desolate.” The time will come—when Israel accepts her Messiah—that this hope will be fully and completely realized. Great topographical changes will take place in the land. The curse will be lifted and it will be indeed and in truth the “pleasant land.”

At that time Jerusalem shall be called Hephzi-bah, which means “my delight is in her.” To the present this title has never been given, but, when the time arrives here foreseen, all Israel will be converted, Jerusalem will be created the joy of the whole earth, the will of God will be done in her, and she will be the metropolis of the world. God’s delight will then be in her and she will be given that new name.

Concerning Palestine as a whole, we are told that she shall be called Beulah, which means married. Then will the Lord take special delight in that land. The reason assigned for this changed attitude on the part of the Almighty is expressed in verse 5: “For as a young man marries a virgin, so shall thy sons marry thee; and as a bridegroom rejoices over the bride, so shall thy God rejoice over thee.” This is a prediction of the spirit of intense nationalism which will grip Israel at this future time. As a rule the people of a given country are animated by the spirit of patriotism. Never has there been such an intense nationalism and patriotic spirit on the part of any people as that which will characterize Israel when this time arrives. Palestine will indeed be, of all material things, the most precious to the Jewish soul.

There are evidences that this period of intense nationalism is gripping the Jewish people. Never has there been such a patriotic movement as Zionism. When the swamps in the plain of Esdraelon were drained, the young pioneers knew that they would probably meet their death; nevertheless, they said that they would gladly lay down their lives, for in so doing they would be fertilizing the soil with their blood for the next generation. This same spirit of self-sacrifice and devotion for the land is in evidence today throughout Palestine among the pioneers who are returning to the land of their fathers.

This rising temperature of nationalism is one of the unmistakable signs of the times. According to Psalm 102:13,14: Thou wilt arise, and have mercy upon Zion; For it is time to have pity upon her, Yea, the set time is come. For thy servants take pleasure in her stones, And have pity upon her dust.” According to this quotation, when the Jews take pleasure in the stones of Palestine and in Zion’s dust, we may know that the set time for God to arise and remember Zion has come. This feeling among the Hebrew people is growing in intensity. We know, therefore, that the time for Zion’s redemption is close at hand. Furthermore, we have every reason to believe that, as the months pass, the more intense will this devotion become. This increase of interest in Palestine is due to a number of reasons, chief among which, possibly, may be the reaction of the Jew to anti-Semitism, which is convincing him that he is a man without a country and that he is an unwelcome guest in every nation. Another factor just as potent, if not more powerful, is the Lord’s directing their hearts to that land. We are told that the heart of the king is in the hand of Jehovah to turn it whithersoever He will as the watercourses in a system of irrigation may be turned by the foot of the man in charge (Prov. 21:1). What is true of the heart of the king is also true of the masses of Israel. God is simply preparing them for the final drama in the closing scenes of this age, which will prepare them for the time foreseen in our verse.

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