Bible, Theology & Philosophy

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Modern historians and philosophers are at a loss to adequately account for the survival of the Jewish people. Their experience simply does not fit the theories and human explanations. One of the greatest historians of all time was Arnold Toynbee whose classic twelve-volume work, The Study of History, traces the rise and inevitable fall of twenty six civilizations.

In spite of all his brilliance, Toynbee could not adequately explain the phenomenon of the “Jewish civilization.” According to his philosophy of history, civilizations rise and then they eventually fall, never to rise again. Jewish history, however, did not fit into Toynbee’s scheme. Yes, they rose and then they fell. But they continued after their fall and 100 years later even began to return to their ancient land where they re-constituted their national existence, even bringing back their ancient language from the dead. No other civilization in history has ever accomplished this!

The concept and practice of so-called “secondary separation” is a divisive issue within fundamentalism. It is appropriate now, more than ever, to examine the matter in light of Scripture. What follows is an all-too brief survey of several respected fundamentalist leaders of the past 50 years on this very matter. Their views are briefly presented and analyzed, and some conclusions will be drawn at the end. Hopefully, this modest study will edify the body and exhort fundamentalists to be captive to the Scriptures, wherever they may lead.

At the outset, a brief definition of fellowship must be offered so we’re all on the same page going forward. Loosely, “fellowship” is defined as a union for spiritual purposes. More precisely, a partnering of individuals, churches, organizations or any other group for the purpose of promoting Biblical truth, based on a common spiritual foundation. Therefore, when we discuss a separation among brethren, we are really pondering the question, “With whom or what can I legitimately enter into a spiritual partnership with?” (Oats).

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Although many Bible students are familiar with the general developments of Jewish history until the destruction of Jerusalem in AD 70, few have any familiarity with their history between that fateful date and the twenty-first century. It is not a pretty story. Although a small remnant of Jews always continued to live in the land of their forefathers, the vast majority sojourned in the diaspora (literally the “scattering”), a technical term for those lands outside of the land of Israel. They were guests in foreign countries—“aliens” and “exiles” would be a more appropriate term for their plight. Their hosts, moreover, were far from anything deemed “hospitable.”

No matter where they wandered in the medieval world, the Jewish people never had citizenship open to them in any country. Not only were they often hated as a group, they were also often caught between warring factions and suffered the consequences. When the European Crusaders launched their expeditions in the eleventh through the thirteenth centuries to free the Holy Land from the Muslims, they slaughtered dozens of Jewish communities along the way. When the Black Death spread through Europe in 1348-1350, many blamed the Jews for poisoning wells and burned thousands, especially in Germany. Even the Pope, not always a friend to the Jews, opposed such baseless accusations, but the mob could not be dissuaded from their blind hatred.