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Messianism and Zionism in Jewish Nationalism: A Panacea 

for Nation-Building in Nigeria 

 

By 

Aponorie Simeon Iruo-Oghene & Iyanda Abel Olatoye 

 

 

 

 

Abstract 

Some of the notable liberating mechanisms and advocating organs 

recognizable in the Jewish national history are Messianism and Zionism. 

While Messianism is a religious ideology, Zionism remains the political 

organ that expresses the messianic ideology towards the re-building and 

development of the Jewish nation. Previous scholars had interpreted these 

concepts to express different ideas ranging from the liberation of the 

oppressed to the advent of an eschatological utopian state, yet adequate 

attention has not been paid to how the messianic concept gave impetus to 

the Zionists to re-gather and re-build the Jewish nation. Adopting 

Historical-Critical and Contextual methods, this paper analyses a few 

selected messianic texts in the Old Testament in the context of Messianism 

and Zionism. These texts are selected because they were historically 

instrumental in sustaining the Jewish faith towards the fulfilment of their 

national dreams. Findings revealed that the Jews experienced exile and 

travails in history yet they sustained the messianic ideology through 

didactic devices and literature, which eventually helped the Zionists in 

actualising their national goal. Data were subjected to exegetical analysis 

of the selected biblical texts. Similarly, available Jewish documents were 

explored. The paper recommends that Nigerians and their leaders should 

learn from the Jews’ dispositions towards the messianic ideology and the 

patriotic move of the Zionists. It concludes that the Messianic ideology 

and the Zionist patriotism could serve as impetus and veritable templates 

for re-building any given nation into an enviable status. 

Keywords: Messianism, Zionism, Jewish nationalism, nation-building, 

Nigerian context 



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Introduction  

In human history, the idea of deliverance and restoration of mankind has 

found its expressions in various contexts. A very prominent one in the Old 

Testament is Messianism. Messianism is a concept that is epitomised in 

the prophecies about the re-gathering and re-establishment of the Israelites 

into a nation. Previous scholarship widely expressed the phenomenon as 

an organ for political movements that demand a radical transformation of 

society1, re-establishment of nationhood2 and re-gathering of the exile into 

utopian state.3 

Historically, the messianic concept began when the first man lost his world 

and Yahweh promised thereafter to raise a Messiah in the person of the ֶזַרע 

Zera‘(Seed); to whom the Tanakh (Hebrew Scripture) refers as: ֶזַרעָהִאיַשה,  

Zera‘ ha-ishah “the Seed of the woman” (Gen.3:15). But later, the concept 

became so prominent with technical usage; and it developed beyond its 

root meaning.  According to Klausner, the concept developed into a 

singular focus, which forms according to events and circumstances; but 

always at the base of one great longing, which is to redeem Israel from 

servitude into freedom and restoration.4 Being a progressive concept with 

different interpretations in the Israelite prophetic tradition; the messianic 

prophecies become so prominent in the Old Testament, particularly, in the 

prophetic books of Isaiah, Jeremiah, Ezekiel, Zephaniah and Zechariah. 

These books typically set the hopes of re-gathering of the exiles from 

diaspora, re-establishing them to their homeland and re-building their 

public life and system. Keying into these hope and aspiration, a political 

organ that sued for rebuilding of the Jewish nation grasped these biblical 

prophecies and promises of national restoration and re-establishment. It 

approached and achieved her vision and mission through political means. 

Thus, this paper views the historical events around the Jews’ aspiration for 

deliverance and restoration into nationhood in the light of the Old 

Testament messianic prophecies. It infers that their processes of freedom 

from diaspora and re-establishment in their homeland were through the 

religious interpretation and political efforts of the Zionists. It explores how 

the Zionist Movement eventually ushered in a utopian state, invested in 

nation-building and brought about good governance in the Jewish nation. 

Consequently, the paper recommends that Nigerian citizens should learn 

from the Jews’ dispositions to the messianic ideology, be patriotic like the 

Zionists and intensify efforts in re-building the nation if they wish to 

actualise the Nigeria of their dreams. It concludes that the Jewish 

Messianic ideology was a modality for freedom, re-gathering and re-



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establishment for the Jewish people, and that though Nigeria is a multi-

religious nation with cultural diversities, yet her citizens can garner 

modality from the messianic faith and the Zionist mission to re-build her 

wholeness.  

Conceptual Meaning of Messianism and Zionism 

Etymologically, the term “Messianism” comes from the word “Messiah”.5 

It is derived from the Hebrew word Mashiach “to anoint”, or the 

anointment of some individuals such as priests, prophets and kings for 

divine assignments. It is also traditionally used in biblical history for 

deliverers or redeemers of God’s people, who would also establish them in 

His Kingdom.6 Zionism, on the other hand, is the socio-political group that 

has been canvassing and promoting the re-settlement of the Jews in their 

ancestral homeland, and the re-establishment of Hebrew language as a 

national language throughout Eastern Europe. The Movement is 

collectively known as ַציֹוןִאוַהִבי “lovers of Zion”. It is derived from the 

noun “Zion”, that is, the historic reference to the holy city of Jerusalem.7 

Modern Israel actualised the declaration and inauguration of the modern 

nationhood by the influence and pressure of Zionism. Jews in the Russian 

Empire established the Zionist Movement (Sect) in the late 19th century. 

The Movement politically canvassed for the establishment of territorial 

Jewish State seeing the afflictions and persecutions their people were 

going through. They were zealous promoters of the Jewish re-settlement8 

who keyed into the biblical prophecies and promises of re-gathering and 

re-settlement of the Jewish people (Israelites) into their homeland. 

The Development of Messianism in the Jewish Tradition                                                   

The works carried out by a class of scholars with a peculiar reference to 

the work of Blocks on Messianism in the Old Testament give a common 

submission that the concept is too broad and complex to be reduced to 

single word-study.9 The implication of this is that the Old Testament 

messianic concept cannot adequately be discussed by restricting it to its 

concept of anointment or the anointed with its elements of redemption and 

restoration.10 

Historically, the messianic ideology takes a progression in the Old 

Testament. The concept began with the first dominion of the first man over 

the world of his time, who fell when the dominion was influenced by 

Satan. As a result, the book, Genesis, records a consolatory prophecy, 

holding that the dominion of sin and the evil arising from sin, shall not last 

forever, but rather, the ֶזַרעָהִאיַשה, Zera‘ ha-ishah “the seed of the woman” 

shall, at some future time, overthrow their dreaded conquerors and 



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reinstate humanity into its permanent abode.11 

In the era of Abraham, the messianic concept received a fresh 

interpretation. According to Nadler, Abraham was saved from the midst of 

idolatrous people, and as well promised a great nation.12 This promise of 

the great nation to Abraham and his descendants set the hope of the Jews 

towards the realisation of the Promised Land (nation) through a messianic 

figure. The first nation, however, got lost in slavery in the land of Egypt, 

and had messianic deliverance, in-gathering (restoration) under the 

leadership of Moses and Joshua. After this freedom, Israel was again 

deported to Assyria in 722 B.C, where she lost her national identity and 

religious dignity; and later the southern kingdom (Judah) was exiled to 

Babylon in 586 B.C where a nation of honour became a laughing stock. At 

this dawn of frustration, the Old Testament prophets began to give 

prophecies and hope of re-gathering and re-establishment. Some Israelites 

(Jews) took these prophecies metaphorically, but God set a messiah for 

them in the person of King Cyrus The Great who liberated the Jewish 

exiles, gave them freedom to return to their homeland, and got re-

established as a nation.  

However, with the destruction of Jerusalem in 70 AD by the Romans, the 

Jews were scattered all over the world again and suffered in the hands of 

their captors. But they kept their faith alive through didactic devices and 

literature. They held firm to the messianic prophecies that ensured their 

return and re-gathering as a nation where they would live in peace, safety 

and in prosperity, trading with nations under a godly anointed prince 

(Ezekiel 34:24; 38:12). Predicating on this religious faith by the Zionists in 

modern Judaism, the concept receives a fresh interpretation; jettisoning the 

idea of the supernatural figure(s), it is interpreted as a galvanised political 

ideology and intellectual philosophy for the liberation of the downtrodden 

and the re-gathering of the dispersed people.13 

Selected Messianic Prophecies as Bases for Zionism in the Biblical 

Texts  

According to Bimyom, a common fact about Messianism regarding its 

restoration concept in the Jewish perception and writings is that most of 

the books of the Old Testament are virtually messianic in nature14, as they 

express the Shevutekh15 (the hope of good welfare and governance for the 

people of God). This faith became the major prophetic element of the 

prophets of Yahweh in the era, which robustly addressed the return and re-

establishment of the people of God.16 

In the Pentateuch, the record of the Deuteronomist gave consolation to the 



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house of Israel about her eschatological hopes of return, re-gathering and 

nationhood in the word: Then the Lord your God will restore your fortunes 

and show you mercy. He will gather you again from all peoples, where He 

has scattered you. If your out-casts are in the uttermost parts of heaven, 

from there the LORD your God will gather you, and from there he will 

fetch you; and the LORD your God will bring you into the land which your 

fathers possessed that you may possess it, and he will make you more 

prosperous and numerous than your fathers (Deut. 30:3-5 NIV). Prophet 

Isaiah while giving the hope of restoration to the house of Israel who were 

suffering slavery in Assyria under the political hegemony of Sargon II 

(740—698 BCE) said, In that day, the Lord will extend his hand yet a 

second time to recover the Remnant which is left of his people from 

Assyria, from Egypt, from Pathros, from Ethiopia, from Elam, from 

Shinar, from Hamata, and from the coastal land of the sea (Isa. 11:11, 

NIV). Moreover, Zephaniah (641—612 BCE), who also prophesied at the 

time when Israel was scattered all over the territory of the Assyrians, 

revealed thus: At that time, I will re-gather you home, at the time when I 

gather you together, yes, I will make you renowned and among the people 

of the earth, when I restore your fortunes…’, says the LORD. (Zeph.3:20 

RSV).  

Dramatically, God gave Ezekiel a vision of the valley full of dry bones and 

prophecy of restoration between 590—570 BCE. According to the record 

in Ezekiel 37:11, God told the prophet, son of man, these bones are the 

whole house of Israel. The text is crystal clear that the resurrection of the 

dry bones was a reference to the restoration of the house of Israel. The 

prophecy came in a clear term after the dramatic scene put as: Then say to 

them, “Thus says the Lord God: “Surely, I will re-gather the children of 

Israel from among the nations, wherever they have gone, and will gather 

them from everywhere and side and assemble them into their own land 

(Ezekiel 37:21 NIV). Specifically, Jeremiah, the Judaean prophet who 

began his prophetic ministry in 627 BCE through the final deportation of 

the Judahites to Babylon in 586 BCE, thereafter assured the Israelites the 

hopes of return and re-establishment in future. He made an expressed 

prophecy proclaiming: I will re-build you again, O maiden Israel!... I will 

bring them in from the northern land; gather them from the surface of the 

earth…in a vast throng, they shall return here. I will bring them (the Jews) 

out of the nations and gather them from the countries, and I will bring 

them into their own land. I will pasture them on the mountains of Israel in 

the ravines and in all the settlements in the land. And I will make them one 

nation in the land on the mountains of Israel. There will be a king over all 

of them, and they will never again be two nations or divided into two 

kingdoms (Jeremiah 31:4,5; 34: 13; 37:22 NIV). 



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Precisely, in 587/6 BCE, the people of Judah were exiled to Babylon under 

the leadership of King Zedekiah (Jeremiah 52). It was an experience of 

torment and lamentation when people of honour became insignificant 

figures in the land of heathens.17 They were molested and ridiculed at the 

riverside of Babylon that the people longed for a return and restoration into 

their homeland. At this time (520—518 BCE), Prophet Zechariah came to 

the prophetic scene and proclaimed that: I will signal for them and gather 

them in, for I have redeemed them... Though, I scattered them among the 

nations, yet in far countries, they will remember me, and with their 

children, they shall live and return. I will bring them home…and gather 

them. (Zechariah10:8-10 NIV). All this were biblical literature that gave 

the Israelites hopes of restoration and re-establishment. Similarly, these 

prophetic texts were the basic points of reference which gave impetus to 

the Zionists in their pursuit for the Jewish nationhood. 

Messianism and Zionism in the Socio-political Context 

Messianism expresses its conceptual and ideological tentacles beyond its 

religious perspective. Today, several efforts have been put in place by 

some individuals and groups in order to explore its socio-political 

phenomenon. The activities of the social group (the Zionists) in this regard 

took paramount space in contemporary history. Modern Israel actualised 

the declaration and inauguration of the modern nationhood by the 

influence and pressure of Zionism. The Movement politically canvassed 

for the establishment of territorial Jewish State after the Jews had 

undergone many afflictions and persecutions without a compromise. By 

the end of the century, however, the Remnant Jews themselves became the 

strongest advocates of their “Return” to Zion, their homeland. The 

communal spirit of the Jews at this period sprang up when they 

remembered the “prophecy” of Theodor Herlz18 who, according to history, 

published an influential political pamphlet called “The Jewish State” in 

1896.  

Theodor Herlz: A Zionist and Messianic Vanguard  

Herlz, being a Zionist, political activist and a passionate Jewish nationalist, 

envisioned a mass emigration of Jews from Diaspora, especially from 

Europe. He advocated therein that the establishment of a Jewish State was 

the only way of protecting the image of the Jews from Anti-Semitism. His 

vision was motivated by the messianic prophecies about the return, 

restoration and restructuring of the Israelites into a homeland, where they 

would enjoy socio-political and economic bliss (Isaiah 11:11; Zephaniah 

3:20; Ezekiel 31:4,5; 34: 13; 37:22; Zech.10:8-10). He deemed it that the 

exodus of the Jews would be in accordance with religious incentives 



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(ancient prophecies of return) to return to a homeland. He advocated that 

the up-building itself would bring about modern scientific and 

technological instruments, and a model in the social lines. Below is an 

extract from his pamphlet:  

Let the message be heard once again, the message of the ancient days (biblical 

prophecies): The Jews will be given a portion of land for their State. We shall definitely 

live as free citizens in our land and also die at our due age peacefully in our own land. 

The whole world will surely benefit by our liberation. And many will come to benefit 

mightily from that which we seek for, for our own use.19  

Herlz’s call was said to have been received favourably and unfavourably 

among his own people, to an extent that some called him the “modern 

Moses” or the “new Moses” whose reference had been made in the 

Pentateuch (Deuteronomy 30:1-5). Christians as well as Jews, leaders and 

the masses also hailed his suggestions. Based on this influence, the 

ideology of Zionism, therefore, came to the limelight as to create for the 

Jewish people a home in Palestine with secured public space. These four-

point plans for re-building the Jewish nation were reached.20 The plans 

read as follows: 

1. The advancement of agriculture within the colonised land by the 

Jewish agricultural and industrial workers. This plan really helped 

the Jews to penetrate into every nook and cranny of a larger portion 

of land in Palestine. They seized this opportunity to procure and 

cultivate many pieces of land all over the Palestinian territory, and 

thereby dominate a larger portion of land, which opened door for 

them to re-settle when they were finally permitted to return to 

home. 

2. The encouragement of a united and wholesome Jewry by means of 

appropriate and constituted institutions in both local and 

international bodies in accordance with the laws of each country. 

3. The encouraging and fostering of sophisticated Jewish national 

feelings and consciousness. (By these, there is sanctity of life, and 

every Jewish soul counts and matters to the Jewish nation).  

4. Formal and appropriate steps must be taken towards obtaining 

government permission for the achievement of the aims of the 

Zionists, which include: freedom, peaceful relations, political 

stability and economic buoyancy).  

The Zionists believed strongly in the homeland (nationhood) of the 

Israelites, particularly Jerusalem (Zion), as a special place for and in the 

plan of God. The presence of the Ark and the building of the Temple as 



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God’s dwelling place in Zion (Jerusalem) invariably emphasised the plan 

and programme of God for them. Moreover, in Jerusalem (Zion), it is 

believed that Abraham passed the greatest test of faith and the right to be 

the father of the nation, Israel. Similarly, it is undoubted that David 

established his capital in Jerusalem, while Solomon built the Lord’s 

Temple therein. Premised on these facts in the later days, the Balfour 

Declaration identified with these and recognised the right of the Jewish 

people to national home in Zion (Jerusalem) with the agendum of re-

building.21 

The Zionist Politics towards the Birth of the Jewish Nation  

History has it that all over the United States and in Great Britain, there was 

advanced agitation to censor free entrance and open immigration for the 

Jews into Palestine. To their credit, in January 1944, the United States 

Congress gave her full support in favour of unrestricted immigration of 

Jews to Palestine and the establishment of a Jewish State (nation) in the 

territory.22 In view of this, the British Labour Party was said to take a clue 

from the action in the United States. It thereby passed a resolution 

suggesting that efforts should be made to enforce the Arabs to vacate 

Palestine and make residential space for the Jews to occupy. This 

suggestion was denounced by some sectors of the Jews, who expressed 

their hope that Zionist aims and request could still be achieved without 

displacing or harming the Arab population. 

Thus, the Labour Party reflected on the direction of Labour government 

policy after its election to power in 1944.23 Encouraged by Labour political 

sentiments, the World Zionist Conference which met in London in August, 

1945, approved of the Jewish request as regards the Jewish homeland, 

which the Jewish Agency in Palestine had presented to the British 

government.24 According to Bein,25 the petition included the following 

requests: 

1. That a resolution to establish the Palestinian land as the State of 

Israel be taken without a delay. 

2. That the Jewish Agency be given every necessary authority to 

absorb into Palestine Jews willing to settle therein, and to develop 

fully and speedily all the resources of the country, especially in 

agriculture and power resources. 

3. That an international loan and other social assistance be rendered to 

the Jews with regard to the transfer of thousands of Jews to 

Palestine, and for the quick economic development of the State. 



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4. That reparation in kind and cash from Germany be released to the 

Jewish people for the re-planning of Palestine, and for the re-

settlement and development of Jews from all the European 

countries. 

5. That international facilities be made available for the exit and 

transit for every Jew who wished to immigrate to Palestine for 

settlement. 

Bein added that the nations that voted in favour of the petition were more 

than those that voted against it.26 

The Birth of the Nationhood of Israel (the Jewish State)  

The Israeli ‘Declaration of Independence’ ַהְכָרַצתָהָעצמָאּותHakheratsatHa 

‘atzma’ut, which was the formal Declaration of the State of Israel was 

pronounced on the 14th May, 1948 (5 Iyar 5708) by David Ben-Gurion, the 

Executive Head of the World Organization, and the Chairman of the 

Jewish Agency for Palestine.27 He was born as David Grein in 1886 in 

Czarist Poland. But he decided to give himself a new Hebrew name. He 

chose Ben-Gurion, which means “son of lion.”28 He was the man who 

anchored the fulfillment of the ancient prophecies via the re-establishment 

of the nation. With the declaration of the Jewish State in Eretz-Israel (the 

Land of Israel), the State of Israel came into effect on the termination of 

the British Mandate in Tel Aviv.29 

Messianism and Zionism in Relation to Nation-Building 

It is obvious from the above discourse that messianism is a religious faith 

while Zionism is a social organ and political mechanism for the re-

establishment of the Jewish nation. The various messianic organs shared 

utopian hopes using the prophetic framework as recorded in the texts of 

the Bible (Ezekiel 37:21). Politically, the Zionist Sect championed the 

course of messianism, translating it into political mechanism basically on 

biblical prophecies as impetus for the pursuance of their political ambition. 

Their longing was to regain the lost nationhood of Israel and re-build the 

land — its citizenry, political system, economic structure, social status and 

religious faith in order to bring about its earthly bliss for the Israelites 

(Jews) in their homeland. All this were echoed in the maiden address of 

the inauguration ceremony of the state of Israel in 1948; as they expressed 

the events, travails, suffering and persecution of Jews in history together 

with the hope for solace and comfort in conformity with the prophetic 

hopes by the prophets of Israel. Here is an extract from the address:30 



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The Land of Israel was the birthplace of the Jewish people…. Exiled 

from the land of Israel, the Jewish people remained faithful to it in 

all the countries of their dispersions, never ceasing to pray and hope 

for the return and the restoration of their national freedom. 

…In the year 1897, the first Zionist Congress, inspired by Theodor 

Herlz’s vision of the Jewish State, proclaimed the right of the Jewish 

people to national revival in their own country. 

This right was acknowledged by the Balfour Declaration of 

November 2, 1917 and re-affirmed by the Mandate of the League of 

Nations…It is the natural right of the Jewish people to be a nation, 

as all other nations, in its own Sovereign State. 

ACCORDINGLY, WE, the members of the National Council 

representing the Jewish community in Palestine, and the World 

Zionist Movement, are met together in solemn assembly today, the 

day of termination of the British Mandate for Palestine and by virtue 

of the natural and historic right of the Jewish people and of the 

Resolution of the General Assembly of the United Nations. 

WE HEREBY PROCLAIM the establishment of the Jewish State in 

Palestine, to be called Madinat Israel (The State of Israel).  

WE HEREBY DECLARE that, as from the termination of the 

Mandate at mid-night the 14th -15th May, 1948, and pending the 

setting up of the duly elected bodies of the State in accordance with 

a Constitution. 

THE STATE OF ISRAEL will be open to the immigration of Jews 

from all countries of their dispersions; …will be based on the 

principles of liberty, justice and peaceful co-existence as conceived 

by the Prophets of Israel…  

Our call goes out to the Jewish people all over the world to rally to 

our side in the task of immigration and development and to stand by 

us in the great struggle of the fulfilment of the dream of generations 

for the redemption of Israel. 

Indeed, the re-gathering of the Israelites into nationhood brought about a 

lot of benefits and good governance to the Israelite nation. A few of these 

include: emergence of good leaders starting with David Ben-Gurion 

(1948-53) to Benjamin Netanyahu (third term, 2022 to date).31 According 

to Hagee, the Jewish nation has been built as 

a home for some of the world’s holy sites, a start-up centre for 

technology, a slave-free nation, an enterprising tourism centre with 

strong economic facilities, an internally generated revenues nation, a 

nation with strong security apparatuses, a nation that offers free 

education facilities for citizens, especially the Rabbinic family, a 



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nation well known for agricultural advancement and good 

management of natural resources, a good player of global affairs, a 

nation with minimal corruption tendency and a nation with Judeo-

Christian practical realities; just to mention a few.32 

Messianism and Zionism as Panacea for Nation-building in the 

Nigerian Context 

Unarguably, Nigeria is a blessed nation in terms of its geographical 

features and natural characteristics, but it continues to grapple with the 

monster of bad leadership and governance, which, according to Oni and 

Excellence-Oluye, have been the bane of political instability and poor state 

development in the country.33 Consequently, these anomalies have led to 

the exodus of many technocrats and professionals from the country to 

search for greener pastures and better living elsewhere. Presently, the 

country is sadly expressing an emigration mantra called japa, that is, 

‘running away from the country to the United Kingdom in search of 

greener pastures’. It is obvious that the socio-political system of the nation 

is majorly marred by blatant mal-administration, inequality, injustice, poor 

distribution of available resources and poor policies that are making life 

difficult for the masses.  

Paradoxically, Nigeria, the so-called giant of Africa, wallows in socio-

economic, political and infrastructural decadence in all her services.34 

Moreover, as the nation is contending with factors of under-development, 

she is plagued by deadly insurgency, oil theft, violence, criminality, 

inflation and debt, inadequate power supply, problems in the 

communication sector, state-society gap, marginalisation, corruption, 

social vices, excruciating economic policies, poor human capital 

development, bad leadership, among other problems. This is why there is 

need for a new impetus which could spur the country to develop a 

mechanism for re-building the nation and curtailing the ills, woes and 

structural deformities presently afflicting the nation.  

In the past, various leaders have made several efforts to restructure and re-

build Nigeria. Ikenna,35 in an article on the topic, highlighted some of the 

re-building efforts of past Nigerian leaders since independence. He made 

reference to Tafawa Balewa (1960-1966) who created the Mid-western 

region from the Western region under a central federal authority. General 

Aguiyi Ironsi (January 1966-June 1966) cancelled Native Authority 

policies and made the federal government to take over control of revenue. 

General Yakubu Gowon (1966-1975) created 12 states to replace the 4 

regions; introduced free primary education; changed currency from pound 

to naira; introduced NCE, NYSC; took over control of schools from 



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private owners; and created the Ministry of Petroleum Resources. In the 

short time of General Murtala Mohammed (1975-1976), he started the 

process of relocating federal capital from Lagos to Abuja, which was 

executed by General Olusegun Obasanjo in his first regime. Obasanjo in 

his first regime also established the mechanism that gave Nigeria a new 

constitution and presidential system of government; introduced free tuition 

in federal tertiary institutions, and established JAMB and the Nigerian 

Labour Congress.  

President Shehu Shagari (1979-1983), who became the first civilian head 

of state since 1966, introduced 6-3-3-4 educational system, and created the 

Ministry of Science and Technology. Major General Ibrahim Babagida 

(1985-1993) created OMPADEC (now NDDC), broke NITEL’s monopoly 

of the communication sector and created NCC to attract private sector 

investment; he also decreased the years of service before qualifying for 

pension from 15 years to 10 years. General Sanni Abacha (1993-1998) 

created additional 6 states and introduced value added tax. Abdulsalam 

Abubakar (1998) drafted a new constitution for Nigeria by modifying the 

1979 constitution, removed local government autonomy and licensed the 

first private university (Igbinedion University, Okada, Benin City, 

Nigeria). General Olusegun Obasanjo (2nd Regime) restored 13% 

derivation to all oil producing areas, established EFCC, and introduced 8-

year tenure for civil servants (Directors and above).  

President Umaru Musa Yar'Adua (2007-2010), who became the first 

Nigerian head of state to take over power democratically from a civilian 

predecessor, granted amnesty to Niger Delta militants and rehabilitated all 

militants who handed in their weapons to the federal government. Dr 

Goodluck Ebele Jonathan (2010-2015) took a bold step in convening a 

National Constitution Conference and became the first leader in sub-

Saharan Africa to concede to election defeat, joyfully congratulating the 

winner, just for the nation to be delivered, rebuilt and developed. In the 

tenure of General Mohammadu Buhari (2015-2023), there was a proposal 

for fuel subsidy removal and the proposal was implemented by the current 

President, Senator Bola Ahmed Tinubu. Indeed, all these vigorous efforts 

were targeted at restructuring and re-building the educational, political, 

economic, administrative, social and regional fabric of the nation. In spite 

of all these, the current state of the country shows that more needs to be 

done before Nigeria can achieve monumental transformation and 

development. 

Nation-building, though imbued with diverse interpretations, suggests a 

true process of constructing or reshaping a nation’s institutions, 

infrastructure, culture, and identity to foster unity, stability and 



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development within a defined geographic and political territory. It often 

involves establishing or strengthening governance and structures, 

promoting a shared national identity, enhancing social cohesion and 

improving the overall well-being of the population. Comparatively, Jewish 

messianism occasioned a re-gathering into a utopian condition. It also 

brought about restructuring and re-building, hence this statement in their 

inaugural address: the state (nation) of Israel will be open to the 

immigration of Jews from all countries of their dispersions; …and will be 

based on the principles of liberty, justice, bliss and peaceful-coexistence as 

conceived by the Prophets of Israel. Today, Israel is making optimal use of 

her resources in generating income and dividends in the socio-economic 

and political sectors through tourism and other economic means.  

Equally, cultivating more nation-building habits in Nigeria would not only 

make the nation more stable politically, but would bring more agricultural 

advancement, national value, sanctity of life, security of lives and 

properties, good roads, economic progress, and encourage hard work at the 

federal, regional and local levels. It would equally allow every sector in 

the nation to develop at its own pace. Nation-building is a paramount way 

to salvage Nigeria’s fledging situation, provide national bliss, incapacitate 

corruption, celebrate harmonious living and give good leadership at every 

level.  

Recommendations 

1. For Nigeria to be built into an enviable status, there is need for her 

leaders from all sectors to borrow a leaf from the patriotic Zionists who 

believed in the ancient prophecies of their religious leaders and 

messages of hope, and developed a drive to accomplish their dreams 

through political means. No doubt, Nigeria is a multi-religious and 

multi-cultural nation; it is, therefore, an obligation on all and sundry to 

use their religion to re-brand and build a better, peaceful and a more 

habitable Nigeria. 

2. Nigerians at every level should bear in mind their fatherland, aim at 

building it with all their resources, work harder to reconstruct and re-

brand their personalities, live as citizens of integrity, constitute a habit 

of hard work, and exhibit diligence and discipline every where they 

find themselves. By so doing, the country will take a new shape and 

carve for itself a better international image.  

Conclusion 

The messianic phenomenon served as motivational faith that spurred the 

Jews and their political organ(s) such as Zionism into action. The Jewish 



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leaders expressed the messianic concept beyond its religious circle and the 

advent of an eschatological saviour to a radical political philosophy. The 

Zionist Movement and other lovers of the Jews gave the concept a political 

interpretation, which encapsulated in the liberation, re-gathering and re-

establishment of the Jews into their homeland. Comparatively, though 

Nigeria is a multi-religious and multi-cultural nation and some significant 

roles have been played by past leaders as attempts to build the nation, it is 

advocated that more commitments can still be made in order to enthrone 

justice, equity, security, sanctity of life, economic buoyancy, an 

accountable polity, rapid educational advancement, robust public services 

and other social amenities that enhance the overall wellbeing of all 

citizens. A well-built Nigeria is a political and religiously stable Nigeria 

where every area, region or zone will be able to look inwards, concentrate 

on the natural and other assets within its area; and research, analyse, and 

explore its mineral and agricultural resources with a view to harnessing 

them for its own good and towards developing the country’s socio-

economic standing. 

 

Endnotes 

1. Elliot A. Ratzman. “At the Common Altar: Political Messianism, 

Practical Ethics and Post-Jewish Thought”.  Ph.D Thesis, Department 

of Religious and Jewish Studies, Princeton University, 2019) 89. 

2. David W. Tolerance and George Taylor. Israel, God’s Servant; God’s 

Key to the Redemption of the World, (Edinburgh: Handsel Press, 2007) 

118. 

3. Michael Staub. Torn at the Roots. (New York:Columbia University 

Press, 2002) 42-45. 

4. Joseph Klausner. The Messiah’s Idea in Israel: From its Beginning to 

the Completion of the Mishnah. (New York: Macmillian Company. 

2005), 11 from https//www.achive.org/ stream/messianic 

ide013825mbpdjvt.txt. (Retrieved August 23, 2022), 56. 

5. J H. Chalesworth (ed). The Messiah. (Minneapolis: Fortress, 2002) 37. 

6. Hurbury. “The Messianic Association of the Son of Man”, in Journal 

of Theological Studies, Vol. 36, (Retrieved September 23, 2022), 34-

36. 

7. Yosef Mazur. Zionism, Post-Zionism and Arab Problem: A 

Compendium of Opinions about the Jewish fate (Bloomington: West 



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46 
 

Bow Press, 2012), 89. 

8. Frank H. Epp. Whose Land is Palestine? (Michigan: William B. 

Eerdmans Publishing Company, 1989) 104. 

9. Blocks Daniel. I, Bringing Back David: Ezekiel’s Messianic Hope, 

(Carlistle: Petermoster Press, 2008), 54-57. 

10. Markus Bockmuehl and James Carleton Paget (eds), Redemption and 

Resistance: The Messianic Hopes of Jews and Christians in Antiquity 

(London: T & T Clack. 2007),1. 

11. E.W. Hengstenberg. Christology of the Old Testament and a 

Commentary on the Messianic Traditions (Michigan: Kregel,1996), 11. 

12. Sam Nadler, Messiah in the Feast of Israel (U.S.A: Word of Messiah 

Ministry, 2007), 30. 

13. Simeon I. Akponorie, Messianism in the Israelite Prophetic Tradition 

and its Implication for the Emergence of the Modern State of Israel. 

(PhD Thesis Submitted to the University of Ibadan, 2018). 

14. P.M Binyom (ed). A Short History of the Hebrews from the Patriarchs 

to Herod the Great, (Oxford: Oxford University Press,1994), 110. 

15. The Hebrew word of “I will restore the fortunes of my people”. 

16. Gary Yates. “Jermiah 30-33: Book of Consolation, Promise of 

Restoration from Judgment to Restoration.”  

http//.www.promise.of.restoration.htm. (Retrieved 25th September, 

2022), 33. 

17. N/A President and Fellows of Harvard College and the Pluralism 

Project at Harvard University (Harvard University Press, 2020), 35. 

18. Theodor Herlz. A Biography (Tel Aviv: Jewish Press, 1970), 170. 

19. These points were quoted from the ESCO Foundation for Palestine, 

Inc, Palestine, Arab and British Policies. 12. 

20. Frank H. Epp. 1989. Whose Land is Palestine? Michigan: William B. 

Eerdmans Publishing Company. 165. 

21. Ronald E. Clements. Isaiah and the Deliverance of Jerusalem” Journal 

for the Study of Old Testament. (Supp. 13, Sheffield, JSTOT Press, 

1984), 28-31. 

22. David. W. Schmidt. 2011. Partner Together in this Great Enterprise: 



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47 
 

The Role of Christian Zionism in the Foreign Policies of Britain and 

America in the 20th Century, U.S.A: Xulon Press. 214-216. 

23. Alexander Yakobson and Amnon Robinstein. 2009. Israel and the 

Founding of Nations: The Jewish Nation-State and Human Right, New 

York: Routledge. 12-18. 

24. Alexander Yakobson and Amnon Robinstein. 2009. Israel and the 

Founding of Nations: The Jewish Nation-State and Human Right, New 

York: Routledge. 18-19. 

25. Yosef Bein. “Great Britain and Palestine 1915-1945 (3rd Edition). 

Information Papers, No 20 of the Royal Institute of International 

Affairs (GB) Information Department. 139-140 from 

http//www.book.com.google.ng. retrieved 17th February, 2017.  

26. Yosef Bein. “Great Britain and Palestine 1915-1945 (3rd Edition). 

Information Papers, No 20 of the Royal Institute of International 

Affairs (GB) Information Department. 139-140 from 

http//www.book.com.google.ng. Retrieved 17th February, 2017.   

27. John Hagee. Jerusalem Countdown (U.S.A: Front Line Company), 78. 

28. John Hagee. Jerusalem Countdown (U.S.A: Front Line Company), 78. 

29. N/A http//www.zionist-Proclaim-new-state-of-israel, (New York: 

Times, 1948). Accessed on 24th August, 2023. 

30. Michael Brenner and Shalley Frisch. 2003. Zionism: A Brief History. 

New York: Markus Wiener Publishers. 184. 

31. Amy Tikkanen. http//www.britannica.com. accessed 12th September, 

2023.  

32. John Hagee. Jerusalem Countdown (U.S.A: Front Line Company), 

102. 

33. A key Note Address presented at the 2019 Annual Conference of the 

National Association for Christian Studies (NACS), held from 4th – 7th 

November 2019 at DRACC Conference Centre New Lugbe, Abuja, 

Nigeria. 

34. B.T.M Umaru. Leadership in the Nigeria State and the Burden of 

Integrity in Nigerian Journal of Christian Studies, Volume 4, Number 

2, October 2021. 

35. Ukpabi Unya Ikenna. Restructuring Nigeria: Issues, Challenges and the 



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48 
 

Way Forward. www.researchgate.net. Accessed on 9th September, 

2023. 

 

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the Way Forward. www.researchgate.net. Accessed on 9th 

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Maoz, J.L. Jewish Socio-religious Dimensions (Tel Aviv: Elkanim, 2021). 

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Antiquity (London: T & T Clack. 2007). 

Mazur, Yosef. Zionism, Post-Zionism and Arab Problem: A Compendium 

of Opinions about the Jewish fate (Bloomington: West Bow Press, 

2012). 

Michael Brenner and Shalley Frisch. Zionism: A Brief History. (New 

York: Markus Wiener Publishers, 2003). 

Nadler, Sam. Messiah in the Feast of Israel (U.S.A: Word of Messiah 

Ministry, 2007). 

Ratzman, Elliot A. “At the Common Altar: Political Messianism, Practical 

Ethics and Post-Jewish Thought”. Ph.D Thesis, Department of 

Religious and Jewish Studies, Princeton University, 2019. 

Ronald E. Clements. Isaiah and the Deliverance of Jerusalem” Journal for 

the Study of Old Testament. (Supp. 13, Sheffield, JSTOT Press, 

1984). 

Schimidz, David W. Partner Together in this Great Enterprise: The Role 

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of.restoration.htm. (Retrieved 25th September, 2022).  



Global Online Journal of Academic Research (GOJAR), Vol. 3, No. 2 April 2024 

 

 

50 
 

 

 

Author Information: Dr Akponorie Simeon Iruo-

Oghene is of Archbishop Vining College of Theology, 

Akure, Ondo State, Nigeria. Email: akponoriesimeon 

@gmail.com 

 

 

 

 

Dr Iyanda Abel Olatoye is of Department of Religious 

Studies, Adeyemi Federal University of Education, Ondo, 

Ondo State, Nigeria. Email: iyandaolat@gmail.com 

 

 

 

 

 
 

APA 

 

Iruo-Oghene, A. S., & Olatoye, I. A. (2024). Messianism and 

Zionism in Jewish Nationalism: A Panacea for Nation-Building in 

Nigeria. Global Online Journal of Academic Research (GOJAR), 

3(2), 32-50. https://klamidas.com/gojar-v3n2-2024-02/. 

 

MLA 

 

Iruo-Oghene, Akponorie Simeon and Olatoye, Iyanda Abel. 

“Messianism and Zionism in Jewish Nationalism: A Panacea for 

Nation-Building in Nigeria”. Global Online Journal of Academic 

Research (GOJAR), vol. 3, no. 2, 2024, pp. 32-50. 

https://klamidas.com/gojar-v3n2-2024-02/. 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


