Should Christians Support Israel?
On more than one occasion over the past few months, I’ve been in conversation with Christians who have wrestled with a sense of duty or loyalty to Israel. Specifically, they are asking, “Given the state of things, shouldn’t I be supporting Israel? Shouldn’t our church?”
I don’t think we are confused about the rights and wrongs of the war in the Middle East right now. Hamas has demonstrated itself as an evil organization that is bent on domination by severe aggression and cruelty.
The question, perhaps most pressing for us, is how Christians should regard Israel in all this. In other words, suppose Hamas was attacking China or Zimbabwe or Finland. Should our response be any different?
Daniel Darling, director of the Land Center for Cultural Engagement at Southwestern Baptist Theological Seminary, has observed, “There’s probably no greater friend to the state of Israel than American evangelical Christians” (see this NYT article).
The question is, are we friendly more so because we are Evangelical or American?
My aim is not to comment on anything political or to offer you anything journalistic. My goal is to provide guidance. What is a proper Christian perspective on modern Israel? To answer this question, we’ve got to examine the relationship between Israel and the church—theologically. In that space, we can best determine what and how we should emphasize in this discussion.
Viewpoints
Theologians have typically used three categories to describe the dynamic between Israel and the church.
First is Replacement/Substitution Theology – In this framework, the church replaces Israel in the history of redemption. God entirely transfers the covenants and promises given to early O.T. Israel to the N.T. church, after late O.T. Israel forfeits them.
Second is Separation Theology – This viewpoint suggests that Israel and the church have been and always will be distinct. Israel keeps its promises from God. The church maintains its promises. And there is no overlap.
Third is Remnant Theology- Israel and the Church experience some sort of overlap in the redemptive timeline in that the church and faithful Israel exist in the same category—those that trust Yahweh.
In my estimation, Remnant Theology strikes at the most biblically sound theory. But I’m a bit hesitant to support the view wholesale.
In particular, I’m curious if Remnant Theology has led to the phenomenon we’re discussing—American Christians holding loyally to geopolitical Israel. In other words, it may be that some American Christians see the current nation-state of Israel as this remnant. As such, some are motivated to act or vote so that Israel is preserved and, in so doing, ensure that the remnant of promise is protected.
I think a remnant does exist on the horizon—the final piece in the puzzle of redemption—when the King returns. But I find it very unlikely that the modern-day nation of Israel is that remnant.
Allow me to explain by considering two questions.
1. Who is Israel today?
2. Who are the people of God?
Who is Israel today?
To start, we must recognize that the Israelites from the O.T. are distinct from the Israelis of today. In fact, these two terms (Israelite / Israeli) help to say what we mean.
The Bible tells the story of God’s people being commissioned, enslaved in Egypt, rescued, wandering, led by imperfect men, and eventually handed over to global powerhouses in punishment for their waywardness. Though only spanning a few generations, exile and captivity would mark the Israelite identity for centuries. Even though Jerusalem was re-established under the leadership of Nehemiah, the nation would never completely solidify as it once had. Before Jesus came, tensions raged as Imperial Rome took root in the ancient world. By the time of the Gospels, the Israelites were reeling and longing for a messiah to redeem them. For those who rejected Jesus as this messiah, the next several hundred years would bring despair as Jerusalem and its surrounding lands would be traded on the world’s stage as empire gave way to empire.
Fast forward to 1947. As the dust settled from World War II, the United Nations voted to divide British-ruled Palestine into two states: one Jewish and the other Arab. This led to almost immediate conflict, but soon, Israel declared independence in May 1948. These tensions and conflicts would continue in rhythm (with moments of significant war and devastation), which is what we see today.
It’s appropriate for Christians to feel a compassionate and protective posture toward Jewish people, in part because we share the same ancient heritage, but also because Jews have been repeatedly downtrodden throughout history. However, Jews alive and scattered about the world today and the modern citizenry of Israel are not one and the same.
From that landmark moment of independence in 1948, Israel began a process of “welcoming back” Jews who had previously been scattered. By this time, however, Israel was ethnically diverse, and this homecoming ushered in a new era of Israel, now a melting pot nation.
Modern-day Israel is one of the most secular countries in the world. Whereas the people have a rich religious heritage, there is little remaining devotion to the one true God. Over half the population of ethnic Jews are religiously non-Jewish—largely secular or Muslim, with only 2 % claiming Christianity (See this Pew research article from 2016).
Who are/is the people of God?
We learn a little by briefly scanning through the Old Testament. The text gives us a few phases to develop our understanding. First, Adam, as the first and only human, for a moment, is himself, the sum total people of God—a population of one. Then, for a time, Eve would join him as his spiritual sister, wife, and then the mother of his children—and ultimately as his co-recipient of God’s intervening redemption. As their family grew, so did the “people of God.” Very quickly, however, we see the narrative distinguishing two groups of people as the family experiences a fracture. Certainly, by the time we reach Noah and his family, there is a clear delineation—people who trust in God and those who would scoff at him and suffer the judgment of the flood.
By the time we reach Abraham, and even under the leadership of figures like Moses and David, the Bible provides more clarity on identifying God’s people.
Take Deuteronomy 7 as an encapsulation of this thought. Verse 6 reads, “For you are a people holy to the Lord your God. The Lord your God has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth.
Jarvis Williams’ writing has helped me see the connecting theme of God’s people between the Testaments. The O.T. gives language that Israel is the beloved son of God. Individuals, yes, but in a more significant way, the tribal population is embodied as God’s child in the O.T. The N.T., then, clarifies that Jesus—is the true son of God, not Israel. Jesus is the fulfillment of Israel and all the promises to Abraham, David, and so forth. So, the N.T. promises that Jews and Gentiles are equally able to receive status as adopted sons through faith in Christ. Jesus, God’s Son, gives us what he has by making us his brothers and sisters. In this way, the church is the child of God, or people of God, by union with Christ.
The N.T. suggests that while ethnic Israel remains, the church continues as “spiritual Israel” and, therefore, the people of God now consist of ethnic Jews and Gentiles.
Just consider a few of the passages we find dealing with these matters:
Romans 9:6-8.
Within the context here, Paul is writing with a burden for his fellow Jews to trust in Christ—to take hold of his fulfillment of all God’s promises. He writes,
6… For not all who are descended from Israel belong to Israel, 7 and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” 8 This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring.
Galatians 3:7-9, 26-29.
7 Know then that it is those of faith who are the sons of Abraham. 8 And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” 9 So then, those who are of faith are blessed along with Abraham, the man of faith. … 26 for in Christ Jesus you are all sons of God, through faith. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.”
The comprehensive teaching of the Scriptures is that Jesus is the fulfillment of Israel—He is true and faithful Israel, God’s beloved Son, and the church is granted His belonging—both ethnic Jew and Gentile.
Of course, someone might wonder … “What about the promises in the Bible for Israel?”
Rooted in Genesis 12, it is natural for readers of the O.T. to be on the lookout for Jews to receive that which God promised to Abram: specifically, offspring, blessing, and land.
But just as Christ fulfills the concept of spiritual Israel, we need not look for secondary-worldly fulfillments.
Jesus himself is the promised offspring, and through his sacrifice and resurrection, the redeemed of Christ become Abraham’s lineage (Gal. 3:29).
Similarly, through Christ, both Jews and Gentiles may experience the greatest blessing in the universe. Rather than enjoying earthly prosperity and blessing, the greatest joy that awaits is God’s presence for those who trust in Jesus.
Finally, the land. Scholars have long wrestled over the fulfillment of the land promise. Notably, interpreting the land promise has created added angst for some in thinking about the ongoing conflicts in Gaza. But, again—Jesus fulfills all of God’s promises. Rather than looking to the redemption of geographic borders and geopolitical prominence, I believe the Scriptures are pointing our eyes backward and forward—at the same time (follow the connecting line between Genesis 1-2, Isaiah 65:17-18, Matthew 5:18, 2 Peter 3:11-13, Revelation 22:1-5).
I’m talking about the garden from the beginning, which God will renew and re-create in the end. Whereas we’re all sojourners in this wilderness, God is remaking His eternal dwelling place with His people (this children’s book nails it).
So, then, we’re back to where we started:
What should the American Christian approach to Israel be?
The current nation-state of Israel shares many of the democratic values of the United States. It seems to make sense for America to pursue Israel as a global political ally. However, American Christians should not view modern Israel as a spiritual ally. Nor should we view modern Israelis as a type of spiritual cousin. As we’ve discussed, the vast majority of Israelis have yet to trust in Christ as Lord. So, as Christians, we long for their salvation. God calls us to love them as friends but not yet as brothers or sisters.
Back to the Bible.
In the N.T., the Spirit was writing to convince the world that Gentiles belonged in the family of God. In particular, this messaging brought correction to Jewish audiences. Jews once saw themselves as privileged to the point of entitlement (this seems to be a strong theme in Luke, Acts, Romans, and Ephesians—to name a few).
Yet, God brings gentle correction to root their minds back in Genesis 12, where he promised that the nations (Gentiles) would be blessed through Abraham’s family first being enlisted. John Polhill says it well: “The gospel is the great equalizer. In the gospel, there are no ‘half-breeds,’ no physical rejects, no place for any human prejudices. There is acceptance for all, joy for all, ‘great joy for all the people.’”
We rejoice that God made a way for Gentiles and has included us as equal-opportunity saints. Here’s the thing, we Gentiles are the ones who are now in a position of responsibility. We have THE message to share with the non-believing ethnic Israel.
God has not forsaken this people. They’ve not forfeited their rights to Yahweh in such a way that He has moved on, never to return. No, the heartbeat of Romans 11 is that through the Gentiles, God will re-preach the gospel to Israel. We don’t know if the scope of Romans 11 has the geopolitical Israel in mind. Maybe it does. Perhaps it doesn’t.
We do know that in God’s providence, as the gospel goes forward as part of the global church’s comprehensive mission-sending efforts, He will bring redemption to at least a portion of Abraham's ethnic lineage. It seems God has continued to gently care for the descendants of Abraham throughout the centuries and is, in a sense, preserving a remnant of globally dispersed Jews so that they would be primed to receive the good news of Christ. A portion of ethnic Israel will be evangelized, regenerated, and grafted in to become part of spiritual Israel—true Israel.
See Paul’s words in Ephesians 2. Beginning in verse 13, he writes,
But now in Christ Jesus you Gentiles who once were far off have been brought near by the blood of Christ. 14 For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility 15 by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, 16 and might reconcile us both to God in one body through the cross, thereby killing the hostility. 17 And he came and preached peace to you who were far off and peace to those who were near. 18 For through him we both have access in one Spirit to the Father. 19 So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, 20 built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, 21 in whom the whole structure, being joined together, grows into a holy temple in the Lord. 22 In him you also are being built together into a dwelling place for God by the Spirit.
So, what should we do?
Pray for human flourishing in the world—for all people. The war in the Mediterranean is tragic, and Christians should lead the world in displaying a heart of compassion and care.
Pray for salvation among all nations and people groups, including Israelis and Palestinians. Even in these circumstances, we trust God is working sovereignly to bring about the eternal redemption of many.
Finally, pray for unity among Christians who may not see eye-to-eye on these matters. This is not a new conversation, and many of us will likely hold varying viewpoints, but if our gaze is on Jesus—the anchor of our hope—then we can enjoy the fruit of fellowship and strong partnership as we seek to fulfill the Great Commission of our King.