A New Eschatological Perspective on Zionism and the Jewish World
The modern discourse on Gog and Magog (Ezekiel 38–39) is often dominated by Evangelical Zionist interpretations, which depict an apocalyptic invasion of Israel by nations such as Iran, Turkey, Libya, and Russia. This reading, popularized in geopolitical and religious circles, assumes an external threat that seeks to destroy the modern State of Israel. However, a deeper examination of history and contemporary realities suggests an alternative understanding—one that shifts the focus from an external attack to an internal ideological and geopolitical struggle.
The Evangelical Zionist Misreading
Evangelical Zionists, particularly in dispensationalist circles, interpret biblical prophecy as a linear timeline leading to the final battle before Christ’s return. They see Israel’s establishment in 1948 as a prophetic fulfillment and anticipate an imminent Gog and Magog war, in which an alliance of Muslim-majority nations—including Iran, Turkey, and Libya—will launch a catastrophic attack on Israel. This interpretation, promoted by figures such as John Hagee, Hal Lindsey, and others, serves as a theological justification for unconditional support for Israeli military expansionism, regardless of ethical concerns or historical context.
However, this reading ignores key historical and textual elements:
1. The prophecy of Gog and Magog is deeply symbolic, not necessarily a geopolitical roadmap.
2. The nations listed in Ezekiel 38–39 were ancient peoples whose modern national counterparts are not identical to their biblical namesakes.
3. Nowhere does Ezekiel mention the modern State of Israel—it refers instead to a people dwelling in security, which in Ezekiel’s time meant a spiritual restoration, not merely a political entity.
4. Evangelical Zionists tend to conflate modern Zionism with biblical Israel, despite the fact that many Jewish communities (such as Charedim) reject political Zionism as a secular nationalist movement.
This misreading has fueled dangerous policies, aligning Western Christian support with Israeli militarism, while ignoring the ethical and theological complexities of Jewish history, Palestinian realities, and the internal conflicts within Israel itself.
The Jewish World Before Zionism
Prior to the establishment of the State of Israel in 1948, Jewish communities—Sephardi, Mizrahi, Yemeni, Persian, and others—lived throughout the Middle East, North Africa, and Central Asia. Under Islamic rule, they were classified as dhimmis, a protected but subordinate people. While this status provided security, it also imposed social restrictions, occasional persecution, and periods of forced conversion. Nevertheless, Jewish communities coexisted with their Muslim and Christian neighbors for centuries, developing distinct cultural and religious traditions separate from European Ashkenazi Judaism.
The forced expulsions and emigration of these Jewish communities after 1948 marked a dramatic transformation. The vast majority of Mizrahi and Sephardi Jews were either compelled or encouraged to relocate to Israel, where they became part of a rapidly forming Zionist national identity—one that was predominantly Ashkenazi in leadership and vision.
The Irony of Ezekiel’s Prophecy
Ezekiel 38:5 lists Persia (Iran), Cush (possibly Sudan or Ethiopia), and Put (Libya), along with Gomer and Beth-Togarmah (regions associated with Turkey and Armenia) as part of Gog’s coalition. Traditionally, these names have been understood to represent an external, hostile force.
However, a closer look at history presents a radical irony:
However, a closer look at history presents a radical irony:
The people who trace their lineage to these lands—Persia (Iranian Jews), Cush (North African Jews), Put (Libyan Jews), and Gomer/Togarmah (Turkish and Caucasian Jews)—are now among the ethnic and cultural foundations of modern Israel.
Rather than being external invaders, many Jews from these regions—whether secular or religious (Chardali, nationalist-religious)—have actively shaped the militant policies of Zionism.
In other words, the gene pool of modern Zionist nationalism, particularly within Mizrahi and Sephardi communities, originates from the very nations that Ezekiel names as Gog’s allies. Instead of an invasion from these nations, the conflict of Gog and Magog may be unfolding from within Israel itself—as an ideological and religious struggle over the soul of Judaism, the State of Israel, and its role in the world.
The Role of Western Intervention
This transformation did not occur in isolation. Western powers, particularly through the CIA, British intelligence, and the petrol-fiat banking system, have played a decisive role in shaping Middle Eastern conflicts, often escalating tensions between Zionist and Islamist factions. The military-industrial complex has thrived on these perpetual conflicts, ensuring that both sides—Zionist expansionists and militant Islamist groups (Hamas, ISIS, etc.)—remain locked in a cycle of destruction.
This raises a critical question: If the modern ethnic and cultural Jews of Israel descend from Gog’s biblical nations, does this mean the battle of Gog and Magog is not about a future war but an internal struggle for the soul of Judaism and the State of Israel? If so, who or what is the true “Gog” in this scenario?
Jesus and the Judaism That Was Left Behind
The final theological piece to this puzzle is the Judaism practiced by Jesus of Nazareth. The Second Temple Judaism of Jesus’ time was already fragmented, with groups such as the Pharisees, Sadducees, Essenes, and Zealots competing for religious and political dominance. The Rabbinic Judaism that emerged after the Temple’s destruction in 70 AD was distinct from what Jesus and his followers practiced. Over time, this Rabbinic tradition became the foundation of modern Judaism, but it took a decisive turn—developing theological frameworks and legal interpretations (Talmudic Judaism) that often conflicted with Jesus’ teachings.
If Jesus’ message was one of spiritual transformation and detachment from nationalism, what does it mean when modern Zionist Judaism prioritizes ethnic, territorial, and military supremacy? Is the Judaism we see today—particularly within Zionist ideology—a reflection of the faith Jesus practiced, or has it become something else entirely?
Conclusion: A Call to Rethink Eschatology
The traditional Gog and Magog narrative assumes an external attack on Israel. But what if Ezekiel’s vision is instead warning about an internal ideological and geopolitical crisis within the Jewish world itself? What if Gog and Magog are not nations invading from abroad, but a deeper conflict within Judaism and Zionism—a battle for what it means to be Jewish in the modern world?
If this is the case, then the State of Israel itself has become the battlefield of Gog and Magog, with Zionist nationalism, Western intervention, and militant factions playing their roles in an unfolding prophecy. The true challenge for Jewish identity, then, is not external survival—but internal spiritual discernment.
Thus, the battle of Gog and Magog may not be one of military conquest, but of religious and ethical transformation.
