Marxist Zionism and Its Implications for Theology
The concept of Marxist Zionism, while not directly addressed in the provided theological sources, touches upon themes of Jewish national identity, restoration, and eschatology that have been subjects of extensive theological discussion. Christian theology, particularly within the Reformed and Patristic traditions, has long grappled with the role of Israel, the Jewish people, and the nature of God's kingdom, often interpreting biblical prophecies concerning Israel's future in diverse ways.
One significant area of theological discussion relevant to the idea of Jewish national identity and restoration is the interpretation of prophecies concerning the Jewish people's future. The Jamieson, Fausset & Brown Commentary on Micah 5:3, for instance, connects Israel's deliverance from "long travail-pains of sorrow" with the appearance of the Messiah as her Redeemer in the last days [5]. This commentary also notes that the "virgin" mother mentioned by Isaiah (Isaiah 7:14) is linked to Zion "in travail" (Micah 4:9-10), suggesting a spiritual deliverance for the Church at Christ's first advent and a future deliverance for Israel at His second [5]. Similarly, the Jamieson, Fausset & Brown Commentary on Ezekiel 20:40 speaks of a "believing remnant" of Israel who will serve God purely "in mine holy mountain," implying a future national conversion that will be followed by the conversion of the Gentiles [9]. This perspective suggests a distinct future for the Jewish people as a nation, even if interpreted spiritually.
Charles Hodge, in his Systematic Theology, discusses the preservation of the Jewish people as a distinct entity. He references Auberlen's interpretation of Matthew 24:34, stating that "Israel was to be preserved during the entire Church-historical period" [2]. Hodge also addresses the scattering of the Jews as a consequence of their rejection of the Messiah, noting that this scattering was predicted by the prophets [6]. These theological viewpoints acknowledge the unique historical and ongoing identity of the Jewish people, a foundational element for any discussion of Zionism, whether Marxist or otherwise.
The nature of the Messiah's kingdom and the restoration of Israel are also central to these theological discussions. The Jamieson, Fausset & Brown Commentary on Isaiah 51:16 identifies "the servant of Jehovah" as Messiah, the "ideal and representative Head" through whom the "elect remnant is to be restored" [3]. This restoration is not merely individual but involves the nation, with God putting His words in Israel's mouth, which is "fully realized only in Israel's Head and antitype, Messiah" [3]. This suggests a divinely ordained role for Israel, fulfilled in and through the Messiah.
However, the idea of an earthly, visible kingdom, which might resonate with certain aspects of a nationalistic movement like Zionism, is often viewed with caution in some theological traditions. Charles Hodge critiques the concept of a "splendid earthly kingdom" as a "relic of Judaism" and "out of keeping with the spirituality of the Gospel" [8]. He specifically addresses the idea of a millennial kingdom where Christ establishes Himself in Jerusalem as the head of a "visible, external kingdom," noting that this view, suggested by Whitby, is considered a "modern novelty" and "expressly repudiated" by several Churches of the Reformation [1]. Hodge argues that this theory assumes risen saints will rule this kingdom, but not from a literal Jerusalem, which he deems an "extra-scriptural and conjectural idea" [8]. This highlights a tension between interpretations that foresee a literal, national restoration and those that emphasize a more spiritual or heavenly kingdom.
The Jamieson, Fausset & Brown Commentary on Revelation 20:6, in discussing the millennial reign, suggests that after "Apostate Christendom being destroyed, and the believing Church translated at Christ's coming," there will remain "Israel and the heathen world." These, "from not having come into close contact with the Gospel, have not incurred the guilt of rejecting it," and will be subjects of a "general conversion" [7]. This interpretation posits a future for Israel distinct from the Church, yet still within God's redemptive plan, leading to a national conversion where "the veil" shall be taken off Israel first [7]. This perspective, while not endorsing a political Zionism, does affirm a future for the Jewish people as a distinct entity in God's plan.
The Patristic tradition, as seen in Tertullian's writings, also engaged with eschatological themes, including the resurrection of the dead, divine judgment, and rewards for the just [4]. While Tertullian's focus is on the broader Christian eschatology, the Jewish background of these discussions is evident, as he addresses a "Jew of his" who disparages these doctrines [4]. This historical context shows that the theological understanding of Israel's future and the nature of God's kingdom has been a point of dialogue and debate since early Christianity.
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 95: in the standards of any of the Churches of the Reformation; by several it is expressly repudiated. It is a modern novelty, suggested but one hundred and fifty years ago by Whitby, and avowedly as ‘a new hypothesis.’” According to this view, (1.) The nations are not to be converted, nor are the Jews to be restored to their standing in the Church, until the second coming of Christ. (2.) His advent is to be personal and glorious. (3.) He will establish Himself in Jerusalem as the head of a visible, external kingdom. (4.) When He comes, the m”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 86: the meaning would be that the Jews would not cease to be a distinct people until his predictions were fulfilled. 837 837 Dorner. De Oratione Christi Eschatologica, Tractatus Theologicus . Stuttgart, 1844, pp. 76-86. C. A. Auberlen, The Prophecies of Daniel and the Revelations of St. John . Translated by Rev. Adolph Saphir, Edinburgh, 1856, p. 354. “The Lord Jesus himself,” says Auberlen, “prophesied ( Matthew xxiv. 34 ), that Israel was to be preserved during the entire Church-historical period.” There is nothing, therefore, in this disco”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 51:16: Addressed to Israel, embodied in "the servant of Jehovah" (Isa 42:1), Messiah, its ideal and representative Head, through whom the elect remnant is to be restored. put my words in thy mouth--true of Israel, the depository of true religion, but fully realized only in Israel's Head and antitype, Messiah (Isa 49:2; Isa 50:4-5; Isa 59:21; Deu 18:18; Joh 3:34). covered . . . in . . . shadow of . . . hand--protected thee (see on Isa 49:2). plant--rather, "fix" as a tabernacle; so it ought to be rendered (Dan 11:45). The "new creation," now going on in”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. V.: After these matters, although Celsus becomes tautological in his statements about Jesus, repeating for the second time that "he was punished by the Jews for his crimes," we shall not again take up the defence, being satisfied with what we have already said. But, in the next place, as this Jew of his disparages the doctrine regarding the resurrection of the dead, and the divine judgment, and of the rewards to be bestowed upon the just, and of the fire which is to devour the wicked, as being stale[6] opinions, and thinks tha”
- Micah (Presbyterian) “Jamieson, Fausset & Brown on Micah 5:3: "Therefore (because of His settled plan) will God give up to their foes His people Israel, until," &c. she which travaileth hath brought forth--namely, "the virgin" mother, mentioned by Micah's contemporary, Isa 7:14. Zion "in travail" (Mic 4:9-10) answers to the virgin in travail of Messiah. Israel's deliverance from her long travail-pains of sorrow will synchronize with the appearance oÅ“ Messiah as her Redeemer (Rom 11:26) in the last days, as the Church's spiritual deliverance synchronized with the virgin's giving birth to Him at His first advent. ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 47: come upon the men of his generation. Then it is unjust that the Jews of the present day, and ever since the crucifixion of our Lord, should be scattered and peeled, according to the predictions of the prophets, for the rejection of the Messiah. Then, also, were the deluge sent in wrath upon the world, and the destruction of Sodom and Gomorrah, and the extermination of the Canaanites, in which thousands of children perished innocent of the offences for which those judgments were inflicted, all acts of stupendous injustice. If this principl”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 20:6: Blessed--(Compare Rev 14:13; Rev 19:9). on such the second death hath no power--even as it has none on Christ now that He is risen. priests of God--Apostate Christendom being destroyed, and the believing Church translated at Christ's coming, there will remain Israel and the heathen world, constituting the majority of men then alive, which, from not having come into close contact with the Gospel, have not incurred the guilt of rejecting it. These will be the subjects of a general conversion (Rev 11:15). "The veil" shall be taken off Israel first”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 91: theory of 844 an earthly kingdom of glory, by assuming that risen saints are, to rule this kingdom, not from the literal Jerusalem, but from heaven. This, however, is to introduce an extra-scriptural and conjectural idea. 6. It has already been said, when speaking of the restoration of the Jews to their own land, that this whole theory of a splendid earthly kingdom is a relic of Judaism, and out of keeping with the spirituality of the Gospel. 867 867 The interpretation of this whole passage ( Rev. xx. 1-6 ) is thoroughly discussed in the ”
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 20:40: For--Though ye, the rebellious portion, withdraw from My worship, others, even the believing remnant, will succeed after you perish, and will serve Me purely. in mine holy mountain-- (Isa 2:2-3). Zion, or Moriah, "the height of Israel" (pre-eminent above all mountains because of the manifested presence of God there with Israel), as opposed to their "high places," the worship on which was an abomination to God. all--not merely individuals, such as constitute the elect Church now; but the whole nation, to be followed by the conversion of the Gentil”