Christian Zionism - New Life Tabernacle of Chattanooga

prophetically recorded in His Holy Word, the Bible.’ He then went on to offer
the Jews present three options. Rausch summarises Blackstone’s appeal:
‘He told the audience that there were only three options open to every
Jew. The first was to become a “true” Christian, accepting Jesus Christ
as Lord and Saviour. He added that few Jews would accept this option.
The second option was to become a “true” Zionist and “thus hold fast
to the ancient hopes of the fathers, and the assured deliverance of
Israel, through the coming of their Messiah, and complete national
restoration and permanent settlement in the land which God has given
them.” The third option was to be an “assimilant”. He explained that
assimilants were “Jews who will not be either Christians or Zionists.
They wish to remain in various nations enjoying their social, political
and commercial advantages.”’ 412
Blackstone then challenged his audience:
‘Oh, my Jewish friends, which of these paths shall be yours?
We are living in tragic times. The most momentous events of all
human history are impending. God says you are dear unto Him
and that “He that toucheth you toucheth the apple of his eye”
Zech. 2:8. He has put an overwhelming love in my heart for you
all, and therefore I have spoken thus plainly … study this
wonderful Word of God… and see how plainly God Himself has
revealed Israel’s pathway unto the perfect day.’ 413
Blackstone’s appeal reveals, perhaps more clearly than any other statement
made by a contemporary dispensationalist, the logical consequences of the
distinction made between God’s separate purposes for Israel and the Church,
and the way in which this affected their approach to Jewish ‘mission’.
Evangelism and Restorationism were not mutually exclusive but equal means
to fulfilling God’s purposes among the Jews. In Blackstone’s mind, to choose
‘Jesus’ might be the Christian answer and was acknowledged albeit halfheartedly,
but to choose Zionism was to be a ‘true Jew’ and preferable,
certainly preferable to assimilation into secular Western society.
During his lifetime, Jewish Zionists honoured Blackstone more times
than any other Christian leader. On one occasion, Brandeis wrote, ‘you are
the Father of Zionism as your work antedates Herzl.’ 414 In 1918, Elisha
Friedman, Secretary of the University Zionist Society of New York, similarly
declared, ‘A well known Christian layman, William E. Blackstone, antedated
412 Rausch, op.cit., pp268-269.
413 Rausch, op.cit., pp268-269.
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