Church Fathers: Israel will be returned to the Land.

EARLY CHURCH FATHERS ON ISRAEL

Israel’s promised redemption teaching didn’t start in 1909 with Scofield’s Dispensational Bible, but with the Old Covenant prophets through the New Testament.

Here are early church fathers who confirm.

St. Justin Martyr (c. 100–165 CE)
believed that the tribes of Israel would be gathered and restored, as predicted by the prophet Zechariah. He foresaw a time when the Jewish people would lament and “look on Him whom they have pierced.”

Tertullian (c. 155–230 CE)

urged Christians to anticipate and rejoice in the restoration of Israel, stating that Christian hope is intimately linked with Israel’s expectation. He also believed that the Jewish people would be restored to their land.

Origen (185–254 CE)

spoke of “two callings of Israel.” The first was before Christ, leading to their “stumbling and falling,” while the second, future calling would occur after “the fullness of the Gentiles has come in,” at which point “all Israel, having been called again, be saved.”

St. John Chrysostom (349–407 CE)

affirmed that the Jews would believe and be saved, citing Isaiah 59:20. He also noted that Elijah would precede Christ’s second advent to persuade the Jews to believe in Christ, preventing their utter perishing.

St. Augustine (354–430 CE)

held that in the last days, before judgment, the Jews would believe in Christ through the prophet Elias, who would spiritually explain the law to them. He also stated that “all Israel should be saved” after the “fullness of the Gentiles might enter in.”

St. Cyril of Alexandria (378–444 CE)

believed that at the end of time, Jesus Christ would be reconciled with Israel, and that Israel would eventually be received into Christ’s love through faith after the calling of the nations. He also mentioned the return of Jews to their ancestral land.

Theodoret of Cyrus (393–457 CE)

encouraged not despairing of the salvation of the Jews, stating that they would believe when Elijah comes, bringing the doctrine of faith after the Gentiles have received the message.

St. Prosper of Aquitaine (390–455 CE)

noted that while the “great parsimony in bestowing grace” was then the lot of the Jewish people, a “flood of the same waters of grace” was promised for them after the “fulness of the Gentiles” had come in.

St. Ambrose of Milan (d. 397 CE)

referenced the “blindness in part has happened unto Israel, until the fulness of the Gentiles be come in, and so all Israel shall be saved,” indicating a future deliverance for Israel from their unbelief.

Ambrosiaster (late 4th century CE)

believed that despite their sins, the Jews would be received with joy upon their return to faith due to God’s love stirred by the memory of their ancestors.

St. Jerome (c. 347–420 CE)

wrote that in the latter days, the Lord would gather the “called remnant from the people of Judah” and return the “captives of Judah to Jerusalem.”