| HIGHLIGHTS OF DAWN | October 2001 |
The Judgments of the LORD
A NEW BOOK issued recently by James Carroll, called “Constantine’s Sword: The Church and the Jews,” was reviewed in the “Time Magazine” in January 2001. The book review said: “Here’s a historical puzzle, for those with the stomach for it. How is it that the Jews survived the first Christian millennium? The church, from the moment of its embrace by the Roman Emperor Constantine in the fourth century, enjoyed immense power and employed it with ruthless efficiency to eliminate dozens of heresies and pagan creeds. Its relationship with Judaism, its spiritual predecessor and the first challenger to its claims for Christ, was especially poisonous. Why, then, were the Jews permitted to live—and be persecuted—another day?
BOOK REVIEW
“The answer, provided in James Carroll’s fascinating, brave, and sometimes infuriating history, “Constantine’s Sword: The Church and the Jews,” (Houghton Mifflin; 616 pages) is St. Augustine. In the year 425, shortly after Christians slaughtered the Jews of Alexandria in the first recorded pogrom, the influential church father cautioned, ‘Do not slay them.’ He preferred that the Jews be preserved, close at hand, as unwilling witnesses to Old Testament prophecies regarding Jesus. Augustine’s followers elaborated on the idea, writes Carroll: Jews ‘must be allowed to survive, but never to thrive,’ so their misery would be ‘proper punishments for their refusal to recognize the truth of the Church’s claims.’ The eighteenth century Jewish philosopher, Moses Mendelsohn, noted that were it not for Augustine’s ‘lovely brainwave, we would have been exterminated long ago.’ But it was a warped, creepy kind of sufferance, a little like keeping someone chained to the radiator instead of doing him in. And it sets the stage for countless persecutions as the Christian-Jewish saga rolled on.”
James Carroll, the novelist, a former priest and staunch left-wing Catholic, had as a target of criticism the Vatican’s 1998 apology called, “We Remember.” It expressed regret at Christian mistreatment of Jews over the centuries, but pinned fault on some of the church’s sinful “members,” while holding the “church as such” blameless. The Vatican’s champions say it had no choice: the ‘church as such’ is ecclesiastical shorthand for the church as bride of Christ, which partakes of divinity and must thus be without blemish. Carroll finds the apology’s language evasive and immoral. “Anti-Judaism,” he writes, “has been at the very center of Catholic theology,” and he points to the Inquisition as chartering the foulest of abuses. He portrays Hitler as heir to such church-sanctioned haters as St. John Chrystostom and Torquemada. He writes, “By tapping into a deep, ever fresh reservoir of Christian hatred of Jews,” the German dictator, Hitler, made the Catholic Church an accomplice of history’s “worst crime,” referring to the Holocaust.
The book review continues and says: “As Europe was unified under the cross, the Jews, preserved yet ghettoized per Augustine’s instructions, became the continent’s captive ‘other,’ slaughtered as a warm-up for Muslims in the First Crusade and as scapegoats during the Black Death. Whereas church historians—and philosopher Hannah Arendt in the 1950’s—distinguished between Catholic anti-Judaism and the racial anti-Semitism of the twentieth century, Carroll maintains that the demarcation first collapsed far earlier, when the Spanish Inquisition targeted Jewish converts to Christianity strictly on the basis of their ‘impure’ blood.”
GOD’S JUDGMENTS PROPHESIED
Although this book gives a fascinating insight into Catholic Church history, and the policies set up to subjugate the Jews, we know that it was God’s intent to punish the nation of Israel, but not to let it perish through persecution. There are numerous prophecies written about God’s intent many centuries before St. Augustine’s time. One such prophecy is found in Jeremiah 5:11-24, which forecasts the punishments on both the northern ten-tribe kingdom, called the house of Israel (and house of Jacob), and the two-tribe kingdom of Judah. The prophecy gives the reason for this first major punishment, but also says that the Lord would not make a full end of them. The prophecy reads:
“The house of Israel and the house of Judah have dealt very treacherously against me, saith the Lord. They have belied the Lord, and said, It is not he; neither shall evil come upon us; neither shall we see sword nor famine: And the prophets shall become wind, and the word is not in them: thus shall it be done unto them. Wherefore thus saith the Lord God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.
“Lo, I will bring a nation upon you from far, O house of Israel, saith the Lord: it is a mighty nation, it is an ancient nation, a nation whose language thou knowest not, neither understandest what they say. Their quiver is as an open sepulchre, they are all mighty men. And they shall eat up thine harvest, and thy bread, which thy sons and thy daughters should eat: they shall eat up thy flocks and thine herds: they shall eat up thy vines and thy fig trees: they shall impoverish thy fenced cities, wherein thou trustedst, with the sword. Nevertheless in those days, saith the Lord, I will not make a full end with you.
“And it shall come to pass, when ye shall say, Wherefore doeth the Lord our God all these things unto us? then shalt thou answer them, Like as ye have forsaken me, and served strange gods in your land, so shall ye serve strangers in a land that is not yours.
“Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it?
“But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest.”
FIRST PUNISHMENT ENDED
Following the Assyrian captivity of the ten-tribe kingdom of Israel and the Babylonian captivity of Judah, the Lord permitted them to return to their homeland. He also blessed them, although they had to live under the domain of the Gentile powers of the Medes and Persians, Greece and Rome. They were given exclusive favor concerning Messiah as promised to Daniel. (Dan. 9:24-27) The seventy weeks of favor, which translates into 490 years, (a day for a year as per Ezekiel 4:6) spanned the time when Artaxerxes gave Nehemiah permission to rebuild the walls of Jerusalem (Neh. 2:5-8) until the days of our Lord Jesus’ ministry and death. The long awaited Messiah came to Israel, but was not received by them. (John 1:11 and Matt. 23:34-39) As a consequence Jesus rejected them. Their punishment this time spanned a much longer period, through most of the Gospel Age, and Israel was dispersed throughout all nations of the world.
This, too, was predicted by God in the many prophecies of the Old Testament, many centuries before it became a reality. One such prophecy was written at the time of the Persian King, Darius, by Zechariah, chapter 7:1-14, telling of Israel’s failure to worship him during their captivity of seventy years in Babylon and following their return to their land; that the second punishment would come upon them. “I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate after them, that no man passed through nor returned: for they laid the pleasant land desolate.” (Zech. 7:14) As the prophecy in chapter eight of the book of Zechariah then tells of their restoration, so also does Jeremiah 32:37 tell of this restoration. “I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely.”
THE BEGINNING OF ISRAEL’S RETURN
There was to be a time limit to this second major punishment of dispersion over all the world which is called to our attention by Isaiah. “Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins.”—Isa. 40:1,2
The word ‘double’ in this text does not mean ‘twice as much,’ as one might conclude. Rather, it is translated from a Hebrew word meaning, ‘fold in two,’ and refers to a like span, or period of time. First came 1845 years from Jacob’s death to Jesus’ death, wherein there were chiefly favors. (Punishments were minor.) Then, after Jesus died, came a like period (a double) of disfavor in dispersion and persecution. (Blessings were minor.) This like span of 1845 years ended in 1878. That year marked the beginning of a change, which involved events which would lead to a restoration of the land. This small beginning consisted of revising the treaty of San Stefano at the Berlin Congress of nations. It included protection of minority groups in Turkey and Russia. Hence, for the first time in centuries, wealthy Jews were permitted to buy land in Palestine whereas they had not been permitted to do so heretofore. Since their dispersion they had not been permitted to own land anywhere in the western world except the United States.
ILLUSTRATION OF LAND PURCHASE
This beginning was so insignificant that, if we were to analyze the existing situation at that time, we might have concluded that this investment in a few pieces of land was foolish, and that attempts at colonization were doomed to failure. After all, Palestine was still in the dominion of Turkey. The situation was as full of despair as the one confronting Jeremiah during the time of King Zedekiah’s reign—Judah’s last king. Jerusalem and the land of Palestine were being besieged by King Nebuchadnezzar’s armies from Babylon. Nebuchadnezzar had set up Zedekiah as a puppet king, but he rebelled against Babylon. Jeremiah had plainly prophesied to all Israel, and especially to Zedekiah, that Jerusalem would fall into the hands of Nebuchadnezzar. He repeatedly told the people of Israel that this had to happen. God had willed it and they could not resist it. To resist was folly. Jeremiah was branded as disloyal and a traitor, and imprisoned. With Jerusalem besieged, and Jeremiah in prison, a most peculiar transaction was recorded in Jeremiah 32:6-15. “Jeremiah said, The word of the Lord came unto me, saying, Behold, Hanameel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it. So Hanameel mine uncle’s son came to me in the court of the prison according to the word of the Lord, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the word of the Lord.
“And I bought the field of Hanameel my uncle’s son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver. And I subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the balances. So I took the evidence of the purchase, both that which was sealed according to the law and custom, and that which was open: And I gave the evidence of the purchase unto Baruch the son of Neriah, the son of Maaseiah, in the sight of Hanameel my uncle’s son, and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison. And I charged Baruch before them, saying, Thus saith the Lord of hosts, the God of Israel; Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in an earthen vessel, that they may continue many days. For thus saith the Lord of hosts, the God of Israel; Houses and fields and vineyards shall be possessed again in this land.”
Jeremiah, who was perplexed by these strange instructions from God, prayed to God for an explanation, as if to question why anyone would want to buy land now when Babylonian conquest was imminent. (Jer. 32:16-25) God explained by giving a lengthy review of Israel’s sins and why he was punishing them. Then God told Jeremiah of the regathering of Israel to Palestine. “I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely.” (Jer. 32:37) The climax to the prophecy is in verses 43 and 44. “Fields shall be bought in this land, whereof ye say, It is desolate without man or beast; it is given into the hands of the Chaldeans. Men shall buy fields for money, and subscribe evidences, and seal them, and take witnesses in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the mountains, and in the cities of the valley, and in the cities of the south: for I will cause their captivity to return, saith the Lord.”
Jeremiah’s main interest was the possession of the land after the Babylonian captivity, but God had in mind the possession of the land following the much longer dispersion after Jesus died. This is evident from the words of Jeremiah 32:38-42, “They shall be my people, and I will be their God: And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them: And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul. For thus saith the Lord; Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them.” Certainly this portion of the prophecy was not fulfilled upon the return of Israel from Babylonian captivity. It still awaits fulfillment.
GOD’S PROMISE TO ISRAEL
It is evident from these prophecies that it was not (as James Carroll’s book suggests) St. Augustine that preserved the Jews. Rather, it was God’s plan to have them survive, and anyone or any agency that might appear to be responsible for their survival was merely used of God to accomplish his will. Furthermore, St. Augustine said that Jews ‘must be allowed to survive, but never to thrive.’ The latter part of his statement is not God’s will. We see instead, in the prophecies concerning Israel, that they are to experience a final attempt to exterminate them, which is called ‘Jacob’s Trouble.’ This experience, which is given in detail in Ezekiel 38 and 39, not only tells of their survival, but also of their blessing.
The specific prophecy which mentions this trouble also says that God will make a ‘full end’ of all the nations involved, but that he will not make a full end of Israel. This promise is found in the eleventh verse of Jeremiah 30. The entire prophecy of Jeremiah 30:3-24, reads as follows:
“The days come, saith the Lord, that I will bring again the captivity of my people Israel and Judah, saith the Lord: and I will cause them to return to the land that I gave to their fathers, and they shall possess it. And these are the words that the Lord spake concerning Israel and concerning Judah. For thus saith the Lord; We have heard a voice of trembling, of fear, and not of peace.
“Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness? Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it. For it shall come to pass in that day, saith the Lord of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him:
“But they shall serve the Lord their God, and David their king, whom I will raise up unto them.
“Therefore fear thou not, O my servant Jacob, saith the Lord; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid.
“For I am with thee, saith the Lord, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished. For thus saith the Lord, Thy bruise is incurable, and thy wound is grievous. There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.
“All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased. Why criest thou for thine affliction? thy sorrow is incurable for the multitude of thine iniquity: because thy sins were increased, I have done these things unto thee.”— Jer. 30:3-15
THE END OF OPPRESSION
“Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey. For I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after.
“Thus saith the Lord; Behold, I will bring again the captivity of Jacob’s tents, and have mercy on his dwellingplaces; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof. And out of them shall proceed thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small.
“Their children also shall be as aforetime, and their congregation shall be established before me, and I will punish all that oppress them. And their nobles shall be of themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is this that engaged his heart to approach unto me? saith the Lord. And ye shall be my people and I will be your God.
“Behold, the whirlwind of the Lord goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked. The fierce anger of the Lord shall not return, until he have done it, and until he have performed the intents of his heart: in the latter days ye shall consider it.”—Jer. 30:16-24
“So all Israel shall be saved,” writes the Apostle Paul in confirmation of this wonderful prophecy in Romans 11:26. Continuing, he says, “As it is written, [citations from Psalm 14:7 and Isaiah 59:20] There shall come out of Sion the Deliverer, [Christ Jesus and his Church], and shall turn away ungodliness from Jacob.” Thus, Israel will not only survive this final attempt to exterminate her, but shall turn to God to worship him as his goodness and faithfulness is revealed to them through the Christ. As Jeremiah’s prophecy plainly says, “Ye shall be my people, and I will be your God.”—Jer. 30:22