Ye [Israel] are my witnesses, saith Jehovah,
and my servant whom I have chosen that ye may know and believe me,
and understand that I am he.—Isaiah 43:10

The destiny of Israel is certain and will be glorious. A dominant theme of the Bible, it was often addressed by God’s spokesmen. Their confidence in Israel’s future and its appointed role in the divine arrangements was absolute.

Israel's Destiny

The prophet Jeremiah proclaimed: "For I [God] will set mine eyes upon them [Israel] for good, and I will bring them again to this land: and I will build them, and not pull them down; and I will plant them, and not pluck them up" (Jer. 24:6).

Jeremiah was not content to address only the return. He also prophesied Israel will be never again pulled down, never again plucked up. Following this permanent return, he asserted the hearts of the people would be changed: "And I will give them a heart to know me, that I am Jehovah: and they shall be my people, and I will be their God; for they shall return unto me with their whole heart" (Jer. 24:7).

Though Israel has been planted in the land, this unconditional avowal of the return of their hearts to the Lord has yet to be fulfilled!

The prophet Ezekiel also wrote of Israel’s deliverance, a national life after death: "Then he [God] said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried up, and our hope is lost; we are clean cut off. Therefore prophesy, and say unto them, Thus saith the Lord Jehovah: Behold, I will open your graves, and cause you to come up out of your graves, O my people; and I will bring you into the land of Israel....I will put my Spirit in you, and ye shall live, . .." (Ezek. 37:11-14). Again, this is an unconditional promise. A promise only partially fulfilled. The nation has yet to have God’s spirit put within it. God has not as yet given it a heart to know him.

In another prophecy through Jeremiah, God explained: "Therefore fear thou not, O Jacob my servant, saith Jehovah; 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 quiet and at ease, and none shall make him afraid. For I am with thee, saith Jehovah, 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; but I will correct thee in measure, and will in no wise leave thee unpunished" (Jer. 30:10, 11). [Also see Jer. 46:27, 28.]

In that bygone age, the heavenly Father saw Jacob, his chosen servant, as a rebellious and disobedient nation. It was, therefore, necessary that it suffer divine correction; but, there was to be a subsequent deliverance.

"And I will bring back the captivity of my people Israel, and 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. And I will plant them upon their land, and they shall no more be plucked up out of their land which I have given them, saith Jehovah thy God."—Amos 9:14, 15

Though Israel has returned to the land, it has not as yet experienced the promised permanence. It is not yet quiet and at ease. It lives in fear it will again be plucked up! There will, however, be a time when that fear will be put away. God has promised none shall make him afraid (Jer. 30:10).

God's Predestined Peoples

This destiny for Israel was evident from the very beginning of its relationship with God. "For thou art a holy people unto Jehovah thy God: Jehovah thy God hath chosen thee to be a people for his own possession, above all peoples that are upon the face of the earth. Jehovah did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all peoples" (Deut. 7:6, 7).

Following this preamble, Moses attested: "And it shall come to pass, because [if—KJV] ye hearken to these ordinances, and keep and do them, that Jehovah thy God will keep with thee the covenant and the lovingkindness which he sware unto thy fathers" (Deut. 7:12) [Translators change the thought of this text by rendering ‘ eqeb’ (#6118) as if, instead of because, making the promise conditional instead of unconditional.]

God declared there will be a time when Israel will keep his ordinances. The Lord decreed his chosen people will be obedient! Israel, as a nation, is predestined to be a holy people!

This predestination does not apply to individuals. It concerns the aggregate, the sum. Israel, as a nation, will be God’s servant and a holy people. The individual Jew, however, is not predestined to share in this divine purpose. God will not violate the free-will of his creatures, and will not have any serve him who are unwilling. The choice is the individual’s. "And if it seem evil unto you to serve Jehovah, choose you this day whom ye will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve Jehovah" (Josh. 24:15).

In his marvelous plan God predestined two peoples, peoples chosen to accomplish his purposes: Israel and the church. Just as with the Christian, the individual Jew is not predestinated. Free-will takes precedence. As human beings created in the image and likeness of God (Gen. 1:26), each Christian and each son of Jacob must exercise his or her free-will. As collective entities, however, both have been foreordained by God.

" . . . James answered, saying, Brethren, hearken unto me: Symeon [apostle Peter] hath rehearsed how first God visited the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After these things I will return, And I will build again the tabernacle of David, which is fallen; And I will build again the ruins thereof, And I will set it up: That the residue of men may seek after the Lord, . . ."—Acts 15:13-17

Note how James separated the human creation into three distinct and different entities:

A people for his name (the church);

The tabernacle of David (Israel);

The residue of men (remainder of humanity).

One of the great errors of Christendom has been its failure to realize God has two elect peoples. The church did not replace Israel in the divine arrangements, but was an addeddimension. During the period of Israel’s correction, the heavenly Father introduced something new, something additional to his work with Israel.

Up to the time of Jesus of Nazareth, God had been dealing with the Jew only: "You only have I known of all the families of the earth" (Amos 3:2).

With the advent of Jesus, however, the Lord began working with another people—a people for his name (Acts 15:14), a people that were not a people (Deut. 32:21; Rom. 10:19). "I say then, Did they [the Jews] stumble that they might fall? God forbid: but by their fall salvation [a different salvation than that offered to Israel] is come unto the Gentiles [the church], to provoke them [the Jews] to jealousy [zealousness]" (Rom. 11:11).

The 'Fullness' of God's Peoples

Did this second election mean God abandoned Israel? By no means! "Did God cast off his people? God forbid" (Rom. 11:1) This affirmation by the apostle was firmly founded on God’s long-standing promise.

"And Jehovah thy God will make thee plenteous in all the work of thy hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, for good: for [ki] Jehovah will again rejoice over thee for good, as he rejoiced over thy fathers; if [ki, for] thou shalt obey the voice of Jehovah thy God, to keep his commandments and his statutes which are written in this book of the law; if [ki, for] thou [shalt] turn unto Jehovah thy God with all thy heart, and with all thy soul."—Deut. 30:9, 10 [See Young’s Literal Translation and the marginal reading in the NASB.]

This text has been greatly abused by translators. To support Christendom’s ill-considered attempt to usurp the promises given Israel by God, it is often rendered as if it was conditional. Such abuse, however, cannot stand before the clear message of Scripture. That the Lord set aside an age for Israel’s correction makes evident it has a future, a time when his favor will return. " . . . and so all Israel shall be saved: even as it is written, There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob: And this is my covenant unto them, When I shall take away their sins. As touching the gospel, they [Israel] are enemies for your [the church’s] sake: but as touching the election, they are beloved for the fathers’ sake. For the gifts and the calling of God are not repented of" (Rom. 11:26-29).

Some have attempted to spiritualize the meaning of all Israel. The immediate context, however, does not permit such interpretation. It is national Israel, Jacob, that is the subject here.

From the beginning, then, God’s promise to his servant Jacob has been irrevocable. As Jeremiah declared: "For thus saith Jehovah: 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" (32:42). God has spoken. He will not repent of his calling! His favor will return to Israel!

A little earlier in his letter Paul wrote: "Now if their [Israel’s] fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fulness?" (Rom. 11:12).

Israel did fall. It did lose its position of favor (Amos 3:2). But, as the apostle declared, the fall was not permanent. Israel is to have a fullness, a return of favor. "For I would not, brethren, have you ignorant of this mystery, lest ye be wise in your own conceits, that a hardening in part hath befallen Israel, until the fulness of the Gentiles be come in . . ." (Rom. 11:25).

The partial hardening that led to Israel’s fall will pass. When the fullness of the Gentiles be "come in" (when the church is complete), then Jewish eyes will be opened, their ears unstopped (Deut. 29:4; Isa. 6:9-13; 29:18; 35:5) God’s favor will return to Israel!

Why Israel?

A question naturally follows an understanding of God’s marvelous unconditional promise to Israel. Why? After all the Jews have done, after their failure to keep his Law, after their rejection of his Son, why will God again show his favor? If he is to make a full end of all the nations (Jer. 30:11), why not Israel? The Bible reveals three reasons:

Reason One. God’s favor returns to Israel for the cause it was originally given. As Paul explained to the Romans: "As touching the gospel, they [the Jews] are enemies for your [the church’s] sake: but as touching the election, they are beloved for the fathers’ sake" (Rom. 11:28).

The Jews are different from all other peoples. Not different because of any ethnic, moral, or political quality on their part; they are different because God chose them as themeans to fulfill his promise to their fathers. This beloved condition has existed since Israel was delivered from Egypt.

"Not for thy righteousness, or for the uprightness of thy heart, dost thou go in to possess their land; but for the wickedness of these nations Jehovah thy God doth drive them out from before thee, and that he may establish the word which Jehovah sware unto thy fathers, to Abraham, to Isaac, and to Jacob. Know therefore, that Jehovah thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiffnecked people."—Deuteronomy 9:5, 6

Reason Two. God’s favor returns to Israel to remove the discredit brought upon his holy name by their exile.

"But I had regard for my holy name, which the house of Israel had profaned among the nations, whither they went. Therefore say unto the house of Israel, Thus saith the Lord Jehovah: I do not this for your sake, O house of Israel, but for my holy name, which ye have profaned among the nations, whither ye went. And I will sanctify my great name, which hath been profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am Jehovah,..."—Ezekiel 36:21-23

In order to sanctify his great and holy name, the Lord will renew Israel’s favored position. "As a sweet savor will I accept you, when I bring you out from the peoples, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you in the sight of the nations" (Ezek. 20:41). [Also see Ezek. 28:25; 36:23; 37:28; 39:7.]

Reason Three. God’s favor returns to Israel because he has a work for it to do. He has not resurrected the nation (Ezek. 37:11,12) in vain (Isa. 55:11). He will not cleanse it and put his spirit within it (Ezek. 36:25-27) and not have a purpose for it.

Through the prophet Isaiah the heavenly Father raised this very issue: "and he said unto me, Thou art my servant; Israel, in whom I will be glorified. . . . yea, he saith, It is too light a thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth" (49:3, 6).

God will not raise up the Jews alone. Israel’s restoration is not the end of God’s plan. The salvation of his human creation in its totality is the Lord’s desire (1 Tim. 2:4). As Paul declared: " . . . but glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek" (Rom. 2:10).

Isaiah foretold of this sequence in the divine plan: "The Lord Jehovah, who gathereth the outcasts [the dispersed] of Israel, saith, Yet will I gather others to him, besides his own that are gathered" (56:8).

As we saw in Acts 15, James, quoting Amos, also indicated the gentile salvation was to be the sequel of Israel’s restoration. "After these things [after taking out of the gentiles a people, the church (v. 14)] I will return, And I will build again the tabernacle of David [Israel], which is fallen; And I will build again the ruins thereof, And I will set it up: That the residue of men [the rest of humanity] may seek after the Lord" (Acts 15:16, 17).

The tabernacle of David (Israel: Zech. 12:7-13:1; Isa. 16:5) is to be restored in order that the residue of men may seek after the Lord. Israel is to be an example that will bring all of humankind back to the Creator! Israel’s return to favor is to demonstrate God’s mercy and benevolence to all his earthly creation.

"And they [the nations] shall say, This land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are fortified and inhabited. Then the nations that are left round about you shall know that I, Jehovah, have builded the ruined places, and planted that which was desolate: I, Jehovah, have spoken it, and I will do it."—Ezekiel 36:35, 36

God's Purpose

When the heavenly Father puts his spirit within Israel, when he removes the partial hardening from the sons of Jacob, they will return to their God. He will bless them and Israel shall become a "delightsome" land. "For I, Jehovah, change not; therefore ye, O sons of Jacob, are not consumed. . . . And all nations shall call you happy; for ye shall be a delightsome land, saith Jehovah of hosts" (Mal. 3:6, 12).

For many centuries Israel’s fall has been an example of God’s cursing, of his correction; but, soon, Israel will be the exemplar of his blessing. Its return to favor will be a sign to all peoples of the earth. "And it shall come to pass that, as ye were a curse among the nations, O house of Judah and house of Israel, so will I save you, and ye shall be a blessing" (Zech. 8:13). The spectacle of a restored Israel, the wonder of a land that was desolate becoming like the garden of Eden (Ezek. 36:25), will have the intended consequence.

"Yea, many peoples and strong nations shall come to seek Jehovah of hosts in Jerusalem, and to entreat the favor of Jehovah. Thus saith Jehovah of hosts: In those days it shall come to pass, that ten men shall take hold, out of all the languages of the nations, they shall take hold of [the hem 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 world of the gentiles, experiencing a time of trouble, such as never was since there was a nation (Dan. 12:1), will be dejected and morose—full of evil, misery, suffering.

"For, behold, darkness shall cover the earth, and gross darkness the peoples; but Jehovah will arise upon thee [Israel], and his glory shall be seen upon thee. And nations shall come to thy light, and kings to the brightness of thy rising."—Isaiah
60:2, 3

The peoples of the world will look to Israel and see all the good God has done (Jer. 32:42). Then they will come to the Jew and ask how they too may enter into a relationship with their Creator and share in the blessings. Just as the heart of the Jew will change (Jer. 24:7), so too will the heart of the gentile.

"And the sons of them [gentiles] that afflicted thee [Israel] shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee The city of Jehovah, The Zion of the Holy One of Israel."—Isaiah 60:14

The world will be awestruck by the work the Lord will do in Israel. The transcendence of it will bring them to their knees, and they will turn to Israel to learn of the God of Abraham, Isaac, and Jacob.

"And I will cleanse them [the Jews] from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned against me, and whereby they have transgressed against me. And this city shall be to me for a name of joy, for a praise and for a glory, before all the nations of the earth, which shall hear all the good that I do unto them, and shall fear and tremble for all the good and for all the peace that I procure unto it."—Jeremiah 33:8, 9

Is Israel's Favor Just?

Despite its grand purpose some may question the justness of this return of favor to the Jew. The apostle Paul anticipated just such a concern, and gave the answer. "Even as it is written, Jacob I loved, but Esau I hated. What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy" (Rom. 9:13-16).

The creation is not to judge the Creator, to question to whom he may or may not show mercy: ". . . hath not the potter a right over the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor" (Rom. 9:21)?

God’s relationship with his creation is based on grace (Rom. 5:15). There is nothing the creature can do to merit the Creator’s favor.

Any special blessing the Lord may give, whether it be to the church or whether it be to Israel, does not take away from the blessings he has in store for his earthly creation. The provisions of the general salvation for humankind are not reduced in any way from what God saw them to be from the beginning of the world. Israel’s election does not imply the rejection of others, but rather their inclusion. Israel was chosen, not for its own restoration, but to be a model to the world, an example that will bring all peoples to their gracious Creator so they may share in his salvation and blessing.

God's Witnesses and Servant

The God of Jacob made a promise (Gen. 28:14); a promise repeated time and again by the prophets and apostles, a promise that was repented. Perhaps, it was put in the clearest terms by Isaiah: "Ye [Israel] are my witnesses, saith Jehovah, and my servant whom I have chosen; . . . (43:10). God has foreordained that the seed of Jacob will be his earthly witnesses and servant.

"And for this cause he [Jesus] is the mediator of a new covenant, that a death having taken place for the redemption of the transgressions that were under the first [Mosiac] covenant, they [the Jews] that have been called may receive the promise of the eternal inheritance."—Hebrews 9:15The restoration of all peoples is the eternal inheritance of God’s first chosen people (Deut. 7:6). This is the role the Jews have in God’s plan of salvation. After their correction (Jer. 30:10) they will be God’s witnesses and servant, they will be a name of joy before all the nations (Jer. 33:9). As the prophets foretold:

"In days to come shall Jacob take root; Israel shall blossom and bud; and they shall fill the face of the world with fruit."—Isaiah 27:6

"Behold, the days come, saith Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast."—Jeremiah 31:27

"I [God] will increase them [Israel] with men like a flock. As the flock for sacrifice, as the flock of Jerusalem in her appointed feasts, so shall the waste cities be filled with flocks of men; and they [all humanity] shall know that I am Jehovah."—Ezekiel
36:37, 38

Israel was chosen as God’s servant so the residue of men may seek after the Lord (Acts 15:17). Its witness will lead all peoples into a covenant relationship with him. This is the destiny of Israel!

"And the ransomed of Jehovah [all humanity] 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."—Isaiah 35:10

EDITOR’S NOTE: All Scriptures in the above article are cited from the American Standard Version (ASV).