Mikael Knighton
Founder: Christians Standing with Israel
SYNOPSIS: Over the centuries, Christian support of the state of Israel has been looked upon with a suspicious and vigilant eye. In fact, history will clearly show that the essence of pure evil, operating under the guise of “Christianity”, has facilitated a complete and justifiable collapse in Judeo-Christian relations. Only recently has the relationship between the Jewish people and Christians become fruitful, and the "mending" process, albeit positive, continues to evolve. Even so, the question remains: “Why do Christians support the state of Israel?” Christian Zionism, a theological belief that identifies the restoration of the Jewish people to their biblical homeland as the literal fulfillment of biblical prophecies foretold thousands of years ago, may arguably exist as the most oft-misunderstood “form” of Christianity, today. Moreover, Christian Zionist dogma has been the recipient of much indignation from those who would inaccurately and misguidedly opine and define it as “unbiblical” and/or “extreme”. However, a comprehensive examination of the theological background of Christian Zionism will reveal several, relevant misconceptions. Moreover, after reading this analysis, one may likely discern that Christian Zionism is not a “fundamentalist movement”, as it were, but a manifestation and implementation of a sound, theological doctrine predicated upon Scriptural truth. In so doing, one may likely and accurately generalize that the Christian support of the state of Israel should not be looked upon as a biblical doctrine “exclusive” to Christian Zionism, but to all of Christianity.
Christian Zionism: Overview
Prior to examining the theological foundation of Christian Zionism, it is imperative to first explore its definition. Specifically, what is “Christian Zionism”? Fundamentally, Christian Zionism is the belief which holds that the land of Israel is sacred ground given by God to a people whom He foreknew, the Jewish people—the “apple of His eye”. Furthermore, Christian Zionism rises and falls on God’s “everlasting” covenant with Abraham, as well as a vast array of biblical prophecies, dating back thousands of years, in which Hebrew prophets such as Jeremiah, Isaiah, Zechariah and Ezekiel foretold of an eventual, albeit certain restoration of the Jewish people to their biblical homeland. As such, Christian Zionists identify the declaration of the state of Israel in May, 1948, as the most significant fulfillment of biblical prophecy in the modern era. Finally, Christian Zionism vehemently maintains that God’s promises to the Jewish people are still very much alive, today. A more in-depth examination of the doctrinal beliefs surrounding Christian Zionism will be presented later in this analysis.
“Christian Zionism”, also known as “Biblical Zionism”, originates from the term, “Zionism”. Although the term "Zionism" is considered a political movement in secular circles, it is entirely biblical in nature. Zionists seek to support, facilitate, and advance the return of the Jewish people and sovereignty to their native homeland--the land of Israel. Christians who see the restoration of the Jewish people to their land, as well as the establishment of the sovereign nation of Israel in 1948, as the literal fulfillment of biblical prophecy are known as "Christian Zionists". Christian Zionists recognize the Jewish people as the "apple of God's eye"--His Chosen people, and hold firm that God's promises, established in the Abrahamic Covenant, were unconditional. Christian Zionists are "Biblical advocates" for the Jewish people and the state of Israel, standing with them on an international stage notorious for its clear and present, anti-Semitic bias. Furthermore, they stand in firm, diametrical opposition to land concessions of any type involving the forfeiture of the holy land of Israel as it is a sacred manifestation of the promises of God to the people He calls the "apple of His eye". Christian Zionists also seek to stand with Israel, showing her unconditional support, solidarity, and love whilst praying for her spiritual return to the God of Abraham, Isaac, and Jacob.
As this analysis will show, the theological dogma surrounding Christian Zionism runs contrary to the worldview definitions of “fanaticism” and “extremism”, as it were, but represents a doctrinally sound interpretation of biblical text. Moreover, the reader will soon find that the term, “Christian Zionist”, is nothing more than an intricate label describing the bible-believing Christian. This, however, was not always the case and in order to discover the truth of today, one must first uncover yesterday’s inveracity.
A Legacy of Christian Anti-Semitism
To a large degree, the Christians of today are either ignorant of a long history of Christian anti-Semitism, or the theological offspring of it. The relationship between the Jews and Christians of today is a direct reflection of their history and is subsequently in need of much repair. This was a history riddled with anti-Semitic doctrines and teachings that, in the name of Christianity, beget a scathing hatred so caustic that it would lead to the slaughter of millions of Jews.
The origin of Christian anti-Semitism can be traced to the earliest days of the church, and, over the centuries, gained momentum by way of a concept known as “collective guilt”. This was an assertion which placed the blame for the Crucifixion of Christ at the feet of the Jewish people and charged them with the crime of deicide. The concept of collective guilt gave birth to an era of hatred of the Jewish people that would span some 2,000 years, and is widely recognized as the foundation of not only Christian anti-Semitism, but as the catalyst to some of history’s darkest periods, as well. In the end, the blemish resulting from 2,000 years of Jewish-Christian relations can be found in the history of the church, not synagogue, and to gain a clear understanding of the origin of such hatred, one must go no further than the writings of the early church founders. So that the reader may embrace the present, this analysis must seek first to retrace the past.
Early Church Founders
Considered a founder of Replacement Theology, Justin the Martyr (100-165 A.D.), in his Dialogue with Trypho, a Jew (ca. 160 AD), surmised that the Jews, through their treatment of Christ, are the root cause of all “unrighteousness”:
For other nations have not inflicted on us and on Christ this wrong to such an extent as you have, who in very deed are the authors of the wicked prejudice against the Just One, and us who hold by Him. For after that you had crucified Him, the only blameless and righteous Man,-- through whose swipes those who approach the Father by Him are healed,--when you knew that He had risen from the dead and ascended to heaven, as the prophets foretold He would, you not only did not repent of the wickedness which you had committed, but at that time you selected and sent out from Jerusalem chosen men through all the land to tell that the godless heresy of the Christians had sprung up, and to publish those things which all they who knew us not speak against us. So that you are the cause not only of your own unrighteousness, but in fact of that of all other men.
Among early Christianity’s most prolific writers, none other was quite as influential as Origen (185-254 A.D.). As much of a philosopher as he was a theologian, Origen was considered one of the most innovative and creative thinkers of his time. Even so, he expressed nothing but contempt for the Jewish people, by way of open condemnation, for their treatment of Christ:
On account of their unbelief and other insults which they heaped upon Jesus, the Jews will not only suffer more than others in the judgment which is believed to impend over the world, but have even already endured such sufferings. For what nation is in exile from their own metropolis, and from the place sacred to the worship of their fathers, save the Jews alone? And the calamities they have suffered because they were a most wicked nation, which although guilty of many other sins, yet has been punished severely for none as for those that were committed against our Jesus.
Still another example of anti-Semitism in the early Christian church can be found in the writings of the Archbishop of Constantinople John Chrysostom (344-407 A.D.). Known as the “greatest preacher in the early church”, Chrysostom used his eloquent preaching style to advance his venomous hatred of the Jews by giving them the name, “assassins of Christ”, in his Orations Against The Jews:
The Jews sacrifice their children to Satan. They are worse than wild beasts. The Synagogue is a brothel, a den of scoundrels, the temple of demons devoted to idolatrous cults, a criminal assembly of Jews, a place of meeting for the assassins of Christ, a house of ill fame, a dwelling of iniquity, a gulf and abyss of perdition. The Jews have fallen into a condition lower than the vilest animal. Debauchery and drunkenness have brought them to a level of the lusty goat and the pig. They know only one thing: to satisfy their stomachs, to get drunk, to kill, and beat each other up like stage villains and coachmen. The Synagogue is a curse, obstinate in her error, she refuses to see or hear, she has deliberately perverted her judgment; she has extinguished with herself the light of the Holy Spirit...I hate the Jews because they violate the Law. I hate the Synagogue because it has the Law and the prophets. It is the duty of all Christians to hate the Jews.
It should be mentioned that Chrysostom was later venerated as a “saint” by the Roman Catholic Church. His assertions are said to have had a deep influence on Christian attitudes toward the Jews, and his homilies and sermons were used as tools for teaching in seminaries and colleges. Subsequently, his anti-Semitic rhetoric—all of which was advanced in the name of Christianity—is said to have been embraced by the Nazis in the 1930’s in an attempt to justify and facilitate a complete a systematic elimination of the entire Jewish race.
In the centuries that followed, anti-Semitic doctrines and teachings would continue to come forth from the writings and sermons given by Christianity’s most influential figures. The Jews were strictly prohibited from owning land, holding public offices, practicing Judaism and building synagogues. Moreover, the Jews were looked upon as “perpetual slaves” to the Church for their role in the death of Christ. This was, to a large degree, due to the strong influences of the early church founders such as Origen and Chrysostom, as well as Saint Thomas Aquinas, whose role will be discussed later in this section. By the 11th century, the Jewish standing in society had all but completely deteriorated. Such a trend would set the stage for what is arguably one of Christianity’s darkest periods—the Crusades.
The Crusades
In 1095, Pope Urban II delivered his infamous speech in front of a large crowd at the Council of Clermont, urging them to engage in a Christian “holy war” to liberate Jerusalem from Muslim rule. For their efforts, Urban II promised a complete remission of sins. Subsequently, the First Crusade was launched with the following words:
Although, O sons of God, you have promised more firmly than ever to keep the peace among yourselves and to preserve the rights of the church, there remains still an important work for you to do. Freshly quickened by the divine correction, you must apply the strength of your righteousness to another matter which concerns you as well as God. For your brethren who live in the east are in urgent need of your help, and you must hasten to give them the aid which has often been promised them. For, as the most of you have heard, the Turks and Arabs have attacked them and have conquered the territory of Romania [the Greek empire] as far west as the shore of the Mediterranean and the Hellespont, which is called the Arm of St. George. They have occupied more and more of the lands of those Christians, and have overcome them in seven battles. They have killed and captured many, and have destroyed the churches and devastated the empire. If you permit them to continue thus for awhile with impurity, the faithful of God will be much more widely attacked by them. On this account I, or rather the Lord, beseech you as Christ's heralds to publish this everywhere and to persuade all people of whatever rank, foot-soldiers and knights, poor and rich, to carry aid promptly to those Christians and to destroy that vile race from the lands of our friends. I say this to those who are present, it meant also for those who are absent. Moreover, Christ commands it… All who die by the way, whether by land or by sea, or in battle against the pagans, shall have immediate remission of sins. This I grant them through the power of God with which I am invested. O what a disgrace if such a despised and base race, which worships demons, should conquer a people which has the faith of omnipotent God and is made glorious with the name of Christ! With what reproaches will the Lord overwhelm us if you do not aid those who, with us, profess the Christian religion!
During the First Crusade, no less than three legions of “holy warriors” departed their central European cities en route to the Holy Land. Their journey would take a lethal, anti-Semitic turn into a region in western Germany known as the “Rhineland”, an area with an abundant Jewish presence. Under the following moniker, coined by Count Emicho, a bloodlust ensued:
“Why fight Christ's enemies abroad when they are living among us?”
Led by Peter the Hermit and Count Emicho, thousands of Jews were forced to convert to Christianity. Those who resisted were slaughtered. 5,000 Jews were murdered and another 1,200 committed suicide rather than face conversion. Similar anti-Semitic persecutions and executions were sustained through eight more crusader expeditions—a period of time that spanned some 200 years.
Saint Thomas Aquinas
By the turn of the 13th century—a period known as the “High Middle Ages”—the church had given birth to a number of writers whose commentaries revealed a high level of diversity in Christian dogma. Such diversity is of particular importance in an analysis of Christian anti-Semitism. An example of such diversity may be found by examining the writings of a theologian whose philosophical discourses were as prolific as they were influential. These were the writings of Saint Thomas Aquinas.
Aquinas’ writings are said to have laid the foundation of modern Christian doctrine, and are widely regarded as worthy of inclusion among modern Christendom’s most influential contributions. His suppositions regarding the Jewish people—particularly, their culpability for the death of Christ—appear nebulous at best; antagonistically insidious at worst.
Arguably the most concise examples of Aquinas’ views regarding the Jewish people can be found in the body of work with which he has been most associated, Summa Theologica. There are those, however, who maintain that Aquinas was more of a philosopher than a theologian as he opined that the Jews, for their part in the death of Christ, were guilty of a term to which he referred as “affected ignorance”. This was a doctrine stating that the Jewish leaders of the time willfully turned Jesus over to Pilate to be executed with the full knowledge that He was the Promised Messiah. In Part III of Summa, Aquinas states:
“It must, however, be understood that their ignorance did not excuse them from crime, because it was, as it were, affected ignorance. For they saw manifest signs of His Godhead; yet they perverted them out of hatred and envy of Christ; neither would they believe His words, whereby He avowed that He was the Son of God…Yet we may hold that they are said to have known also that He was verily the Son of God, in that they had evident signs thereof: yet out of hatred and envy, they refused credence to these signs, by which they might have known that He was the Son of God.”
Through an examination of Aquinas’ doctrine of “affected ignorance”, one can conclude that it unequivocally stands in diametric opposition to the relevant teachings of the apostle Paul, who advocated that the Jews were guilty of “invincible ignorance” in that they were judicially “blinded” by God to the identity of Messiah. Moreover, Christian Zionism is predicated upon an unequivocal cohesiveness with the teachings of the apostle Paul.
"For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. And so all Israel shall be saved, as it is written: 'The Deliver will come out of Zion, And He will turn away ungodliness from Jacob; For this is My covenant with them, When I take away their sins.'" [Romans 11:25-26]
Unlike many of his predecessors, Aquinas did not advocate violence against the Jewish people for their role in the death of Christ. However, his writings concerning the Jews, particularly those which were predicated upon his doctrine of “affected ignorance”, would certainly fuel the fires of anti-Semitism for generations to come.
Martin Luther: Precursor to the Holocaust
By the mid-16th century, the Christian church had produced numerous philosophers and theologians whose writings and rhetoric would serve as not only the source of hatred of the Jewish people, but the catalyst for the anti-Semitic venom that would riddle the annals of modern history. Unbeknownst to many of today’s Christians, such hatred was advanced by none other than the “Father of Protestantism” himself, Martin Luther. Known primarily as the architect behind “The Reformation”, Luther emerged with kindness towards the Jewish people, as evidenced in his book, “That Jesus Christ was born a Jew”. Luther’s kindness apparently did not come without condition for it quickly turned to vitriol when his efforts to convert Jews to Christianity failed. In one of his last literary works, On the Jews and Their Lies, Luther begat an onslaught of hatred of the Jewish people on multiple fronts. Labeling them “the devil’s people”, he advocated the burning of Jewish synagogues, seizing and/or destroying their property to include their holiest books, and death.
If I had to baptize a Jew, I would take him to the river Elbe, hang a stone around his neck and push him over with the words `I baptize thee in the name of Abraham'...What then shall we do with this damned, rejected race of Jews?...I shall give you my sincere advice: first to set fire to their synagogues or schools and to bury and cover with dirt whatever will not burn, so that no man will ever again see a stone or cinder of them... Second, I advise that their houses also be razed and destroyed...We ought to take revenge on the Jews and kill them...We are at fault for not slaying them.
Unlike Luther in 1546, such anti-Semitic hatred would not meet its death. Indeed, it lived on, festered, and materialized into the modern era as it would arguably serve as a precursor to Nazi ideology. Such an assertion has been widely debated by those who maintain that Luther’s rhetoric had little or no impact on the Nazi mindset. However, the implication of the Luther’s influence is reinforced when one considers that it was none other than Julius Streicher, an architect of the Nazi propaganda machine, who was presented with a copy of Luther’s book, On the Jews and Their Lies, in 1937 by the city of Nuremburg—the very city in which he would later be tried, condemned and executed for his part in the slaughter of millions of Jews.
Jewish-Christian Relations Today
The current “state of affairs” that is the relationship between Jews and Christians remains a “work in progress”, and understandably so. Although Jewish sentiment towards Christians remains, to a lesser degree, one of caution and skepticism, Jewish-Christian relations have, more so in recent years, been assisted through the realization that the Christian sincerity and its genuine desire to stand alongside the people of Israel is entirely unconditional.
Several manifestations of enhanced Jewish-Christian relations have solidified into professional, organizational entities. Such examples include The Judeo-Christian Alliance and the Christian Allies Caucus, which has taken the form of an official political lobby in the Israeli Knesset. Founded by a Knesset member, the late Dr. Yuri Shtern, the Christian Allies Caucus, created on January 5, 2004, carries the following mission statement:
The mission of the Knesset Christian Allies Caucus is to build a direct line of communication, cooperation and coordination between the Knesset and Christian leaders around the world. We strive to establish relationships between the members of Knesset and leaders of churches, Christian organizations and representatives throughout the international community.
The Knesset Christian Allies Caucus has attracted an increasingly diverse and growing number of Christian leaders globally. The caucus works with Christians who support Israel and with those who are undecided on their position towards Israel. Many Christians recognize that their belief in the Bible connects them to the land and the people of Israel. On this basis, we work together to achieve our goals.
Evidence supporting the “unconditional” nature of the Christian Zionist support for and participation in such an initiative seeking to enhance the relationship between Jews and Christians is documented as a “Caveat of the Knesset Christian Allies Caucus”, and states:
The caucus condemns and refuses alliances with any groups that pursue the conversion of Jews to Christianity.
The formation of the Christian Allies Caucus has been welcomed with the open arms of many Christian Zionist organizations, to include the International Christian Embassy of Jerusalem (ICEJ). Upon learning of the Caucus’ formation, Malcolm Hedding, Executive Director of the ICEJ, stated:
We welcome this initiative as an opportunity to further support Israel by making known to Knesset Members the vital work that Christian Zionists do for and on behalf of the State of Israel. I can assure you that the eyes of the Christian Zionist world are upon what you are launching here today, and therefore it must not fail. This forum must be a proactive mechanism for developing better ties between Christians and the Jewish state and community worldwide.
The Dawn of Christian Zionism
Some of the misconceptions regarding Christian Zionism can be found when attempting to trace its origin. There are those scholars who would argue that Christian Zionism originated with Theodore Herzl, as evidenced by his acknowledgement of the “Christian Zionists” in attendance at the first Zionist congress in 1897. Others would acknowledge the Anglican, John Nelson Darby (1800-1882), founder of the doctrine of Dispensationalism, as the “inventor” of Christian Zionism. Even so, there is historical support showing that Christian Zionist theory predates both individuals.
Considered a “forerunner” of Christian Zionist dogma, the prominent British lawyer, Sir Henry Finch, wrote a discourse in the year 1621 entitled The World's Great Restoration or Calling of the Jews in which he openly called for the support of his fellow countrymen for the Jewish people and a return to their biblical homeland in support of biblical prophecy. His position was not greeted favorably by his fellow Englishmen, and would eventually land him in jail.
Christian Zionism gained momentum in the 19th century by way of John Nelson Darby. Widely known for his doctrine of Dispensationalism, Darby surmised that biblical history can be effectively explained by dividing it into 7 segments, or dispensations. Each dispensation, according to Darby, represents a manner in which God has dealt with man. Ami Isseroff, founder of the Zionism and Israel Information Center, offers the following analysis of Darby’s theory:
Dispensationalism states that God has tried mankind with successive "dispensations" (these may be different in different versions) and mankind has thus far failed all the tests. One version of the dispensations is:
1. Innocence (Genesis 1,28);
2. Conscience or Moral Responsibility (Genesis 3,7);
3. Human Government (Genesis 8,15);
4. Promise (Genesis 12,1);
5. Law (Exodus 19,3);
6. Church (Acts 2,1);
7. Kingdom (Revelation 20,4)
A tie-in between Darby’s theory and Christian Zionism is found in his belief that the Jewish people have a unique role in God’s redemptive plan—a belief supported by Christian Zionist dogma. Such a belief neither originated with nor was exclusive to that of Darby’s. As the previous author states:
The key doctrine of dispensationalism regarding Christian Zionism is that the Jews, or Israel, are distinct from the Church and have a special part in God's plan, namely, the return of the Jews to the land of Israel is a necessary condition for the return of the Messiah. However, this belief is not unique to dispensationalists and it precedes dispensationalism.
Opponents of Christian Zionism, such as the Anglican, Stephen Sizer, have publicly opined that it was invented by Darby. This is entirely false. Quite literally, Christian Zionism originated, as previously stated, centuries prior to Darby.
Other Misconceptions Regarding Christian Zionism
While an increasing number of Christians are only now beginning to realize the biblical foundation upon which Christian Zionism stands, the controversy surrounding its doctrinal beliefs increase at a rate that is seemingly proportionate to its support. The catalysts to such controversy can be found in numerous misconceptions regarding Christian Zionism. Among the most prevalent of these misconceptions is a view of Christian Zionism as a “fundamentalist movement” with the overall objective of converting the Jews to Christianity. This is partially incorrect. Christian Zionists are, first and foremost, “Christians”. As Christians, we are commanded by the Lord to “love”.
“And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.” Mark 12:29-31
Christian Zionists assert that Christians are called to love in the same manner in which Christ our Lord loves us, and it is as He loves Israel—unconditionally. Just as God did not place conditions upon His loving promises to His people, true Christian Zionism does not, and shall not, place conditions upon the love it extends towards not only the Jewish people, but to all humanity. As previously discussed, the “founding fathers” of the church did very little to advance a Christ-like love toward the Jewish people.
While the cornerstone objective of all Christian Zionists remains to advance the Kingdom of God, their becoming blessings to the "apple of God's eye" does not depend on the Jewish conversion to Christianity. For Christians to place this kind of condition on the love shown to the House of Israel is to once again facilitate the complete and total collapse of Jewish-Christian relations—an assertion proven consistently through history. Only recently has the relationship between the Jewish people and Christians become fruitful. The "mending" process, albeit positive, continues to this very day. Even so, on this tenet of Christian Zionist dogma there can be no misunderstanding. The Christian support for and love of the nation of Israel and the Jewish people is entirely unconditional.
Another misconception surrounding Christian Zionist belief contends that they “blindly support the Israeli government and its politics”. Considering the times in which we live, nothing could be further from the truth. In many cases, a valid argument could be made to the contrary. May this be, in no way, unclear: Christian Zionism blindly supports the Holy Word of God—no more; no less. Since political decision-making is rarely cohesive with theological doctrine, an assertion stating that true Christian Zionism “blindly supports” Israeli politics is as unbiblical as it is nonsensical.
It should be said that Christian Zionists stand in diametric opposition to any concessions through which the land of Israel becomes divided and/or surrendered to her neighbors. Once again, such a doctrinal belief—fundamental in importance—is predicated upon the Word of God.
I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land. [Joel 3:2] (Emphasis added)
Perhaps the most widely-held misconception regarding Christian Zionist dogma states that Christian Zionists consider it their biblical duty to facilitate “Armageddon”—the earth’s final battle in which the forces of good shall prevail over the forces of evil. More importantly, it is that period of time which will, according to the book of Revelation, precede the Second Coming of Christ. Said misconception is yet another falsehood that delves not only into utter lunacy, but irrelevance as well. As loyal followers of the Word of God, true Christian Zionists know that it is neither their place to concern themselves with nor within their ability to facilitate the exact hour in which Christ shall return.
“But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.” [Matthew 24:36]
Christian Zionism has little to do with Christian eschatology, and everything to do with Christian theology. Here can be found the doctrinal irrelevance regarding this particular misconception. In a statement addressing this assertion, David Brog, Executive Director of Christians United for Israel, equated such lunacy to “slander”.
"When the conventional wisdom is so horribly mistaken, repeating it like this amounts to slander, pure and simple...do evangelicals support Israel to try to speed up the end of the world? Absolutely not. First of all, Christian theology is crystal clear about the fact that humans are powerless to speed up the End of Days. The Bible states unequivocally that God has set the day and hour for his Second Coming and that man is powerless to alter this appointed hour by so much as a nanosecond. Thus the very theology which nurtures evangelical beliefs about Armageddon eliminates any possibility that such beliefs will motivate evangelicals to seek to spark Armageddon."
Anti-Christian Zionist Dogma: Replacement Theology
Standing in diametric opposition to Christian Zionist dogma is the doctrine of Replacement Theology. The underlying, doctrinal assertion seeking to not only belittle the objectives of Christian Zionism, but to discredit them as well is the misguided opinion stating that an objective of all Christian Zionists is to act as "catalysts", as it were, to the literal fulfillment of Bible prophecy. In some cases, said opponents of Christian Zionism go so far as to falsely accuse Christian Zionists as "extremists".
Ever-willing to quickly dismiss the biblical significance of Israel as a nation and the Jews as a people, the opponents of Christian Zionism have identified and labeled God's "everlasting" and "irrevocable" Covenant with Abraham as "conditional". In so doing, they have indirectly called into question the very faithfulness of the promises upon which the Abrahamic Covenant was established.
Some of Christian Zionism's most staunch opposition identify themselves as "Christian" yet fail to recognize God's biblical commands for Christians to support the Jewish people. In fact, they emphatically reject it as an "error in biblical interpretation". Moreover, in their misguided efforts to make conditional the Abrahamic Covenant, opponents of Christian Zionism claim, in a manner nothing short of blasphemous, that God's promises and covenants with the Jewish people were rendered null and void by their disobedience to God, as well as the New Covenant ushered in by Yeshua. Quite literally, they advance a doctrine purporting the "replacement" of the Jewish people, by the Christian Church as the "apple of God's eye"
Replacement Theology is a doctrinal belief that has become extremely pervasive and quite common in the modern Christian church. Advocates of Replacement Theology purport that Israel, in their ungodliness and rejection of Yeshua Ha'Mashiach, has been replaced by the Church. Furthermore, they maintain that the "New Testament Christians" have superseded "Old Testament Israel" by way of the New Covenant ushered in by Yeshua. Also known as “Supersessionism”, Replacement Theology holds that the literal "Israel" as well as the Jewish people mentioned in the Old Testament are simply a mere allegorical representations of Christians, who have essentially "replaced" God's Chosen people and assumed the role of the "new Israel" in God's plan of redemption. With this in mind, one can accurately conclude that the doctrines of Replacement Theology and Christian Zionism are strangers unto each other. Several church leaders have taken it upon themselves to facilitate a campaign seeking to discredit the core beliefs of Christian Zionism. Leading the charge is Stephen Sizer, who wears the title of “vicar” of England’s Christ Church. In fact, one needs to go no further than statements made by Sizer in the introduction to his book, Christian Zionism: Roadmap to Armageddon?, to learn that this is a church “leader” who is neither a friend of Israel nor an astute biblical scholar:
…religious Zionists have been in the forefront of the illegal occupation of Palestinian land, attacks on Muslims and mosques, and the systematic expansion of the West Bank settlements, especially in places like Arab East Jerusalem and Hebron. (Emphasis added)
As the reader delves further into Sizer’s suppositions, it is evident that his literary onslaught against Christian Zionists is deeply rooted in a clear, anti-Israel agenda. As the following citation will show, Sizer equates Christian support for the state of Israel as the potential facilitator of another “holocaust”:
The Christian Zionist's particular reading of both history and contemporary events, determined by the dubious exegesis of highly selective biblical texts, as well as their theological presuppositions, is therefore essentially fatalistic, polarised and dualistic. It sets Israel and the Jewish people apart from and above other peoples in the Middle East. In so doing, however unintentionally, it perpetuates, exacerbates and justifies the endemic racism and mistrust plaguing the Middle East because ‘The Bible tells them so.’
It leads authors such as Lindsey, Hunt and Jeffrey to demonise Russia, China, Islam and the Arab nations. It encourages the continued military and economic funding of Israel by the United States. It identifies with right-wing Israelis who resist negotiating land for peace and instead, it reinforces Israel's apartheid policies, and the settlement and absorption of the Occupied Territories into the State of Israel. It also incites fundamentalist groups committed to destroying the Dome of the Rock and rebuilding the Jewish Temple. Ironically, attempts by Christian Zionists to defend Israel and to refute anti-Semitism, may actually be leading to the very holocaust so abhorred but repeatedly predicted.
Replacement Theology, or Supersessionism, ultimately rises and falls on the belief that the covenantal promises made by God to Abraham in the book of Genesis were entirely “conditional”. Supersessionists hold that the Jewish people forfeited their role as benefactors to the Abrahamic Covenant through their disobedience and lack of repentance. Once again, Mr. Sizer provides an explanation for this being the case, and, once again, he allows a clearly anti-Semitic agenda to preclude his argument from sprouting any type of merit:
…contrary to the insistence of Christian Zionists, the promise of land was never an unconditional right, but always a conditional gift…the present brutal, repressive and apartheid policies of the State of Israel would suggest another exile on the horizon rather than a restoration.
Christian Zionists: The Jews are the “Chosen People” of God
Of fundamental importance to all Christian Zionists is the belief that the Jews are God’s “Chosen People”; the “Apple of His Eye”. This belief, widely supported throughout both the Hebrew Tanakh and the New Testament, is centered on the biblical description of the Jews as a people who have been “set apart as holy”.
For you are a people set apart as holy for ADONAI your God. ADONAI your God has chosen you out of all the peoples on the face of the earth to be his own unique treasure. ADONAI did not set his heart on you or choose you because you numbered more than any other people - on the contrary, you were the fewest of all peoples. Rather, it was because ADONAI loved you, and because he wanted to keep the oath which he had sworn to your ancestors, that ADONAI brought you out with a strong hand and redeemed you from a life of slavery under the hand of Pharoah king of Egypt. [Deuteronomy 7:6-8]
Moreover, several biblical passages describe the Jewish people as being the “Apple of God’s Eye”, and Christian Zionist dogma reflects accordingly. Scriptures lend support for the Jewish people donning such a title on no less than five, separate occasions. (Deut. 32; Psa. 17; Prov. 7; Lament. 2; Zech. 2)
For he that toucheth you toucheth the apple of His eye. [Zech 2:8]
Christian Zionism: Rooted in Biblical Prophecy
A cornerstone of Christian Zionist dogma is biblical prophecy. In both the Hebrew Tanakh and New Testament can be found a plethora of writings--many of which were written thousands of years ago by Hebrew prophets such as Isaiah, Jeremiah, Ezekiel and Daniel-- which foretold of an ingathering, in the latter days, of the Jewish people in their biblical homeland; a restoration of the Jews to Eretz Israel. The Hebrew prophets served as "custodians" of the covenant between God and Abraham, and each of them were tasked with communicating an essential message to the House of Israel. Exegeses of the books of Isaiah, Jeremiah, Daniel, and Ezekiel reveal a common, divine pattern in their warnings to and admonishments of the House of Israel. They each foretold of God's impending and divine punishment of His people for their continued disobedience, idolatry, and unwillingness to repent. Yet, these prophetic warnings were routinely proceeded by prophecies through which God promised deliverance and redemption in the wake of His divine wrath. Such can only be the nature of a God who remains faithful to His promises.
The importance of God's faithfulness cannot be overstated, especially when seeking to gain a deeper, more accurate understanding of Christian Zionist dogma. Simply put, the answer to many of today's essential questions pertaining to Israel and the Jewish people may be effectively linked to the faithfulness of God--the One who is called "Faithful and True" (Rev 19:11, 22:6) to His promises. Biblical prophecy is accurate when it is viewed and interpreted through the "prism" of God's faithfulness.
The Rebirth of Israel
While opponents of Christian Zionist dogma see little, if any, value in the biblical parallels that exist between Israel and prophecy, few can deny the clear and present significance of what the prophet Isaiah foretold thousands of years ago. Isaiah 66:8 represents prophecy that unfolded before the very eyes of this generation, as it is a foreshadowing of a time when Israel, as a nation, shall be reborn. While the skeptics are quick to dismiss prophecy as "irrelevant" or "not yet imminent", the circumstances and the reality of what happened on May 14, 1948 simply cannot be overlooked. For thousands of years--a time in which the Jewish people were scattered and dispersed across "the four winds" (Isaiah 43:5-6) and left without a homeland in which to live--no other historical event can come even remotely close to resembling what the prophet Isaiah foretold nearly 2,700 years ago:
"Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children." [Isaiah 66:8]
Biblical scholars far and wide--some of which are opponents of Christian Zionist belief--cohesively recognize the declaration of Israel as a sovereign nation on May 14, 1948 as the single most definitive fulfillment of prophecy in the modern era. As Dr. David Reagan, founder of Lamb and Lion Ministries, so eloquently-stated:
“The prophets stated that when the people were regathered, the nation of Israel would be re-established…This is the cornerstone prophetic event of our age. It is an event that prophetic scholars have pointed to for 400 years amid much scoffing and ridicule by those who did not believe that Israel would ever exist again as a nation.”
1967: Jerusalem Returned to Jewish Sovereignty
Christian Zionists also consider the Jewish reunification of Jerusalem in 1967, as a result of the Six-Day War, as another example of modern prophecy fulfillment. This surrounds the prophecy, spoken by Christ, in the Gospel of Luke.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. [Luke 21:24]
Christian Zionists maintain that for the first time since their dispersion—a period encompassing over 2,000 years of non-Jewish dominion—Jerusalem’s sovereignty was once again returned to the Jewish in 1967.
The Battle for Jerusalem
In addition to biblical prophecies that have already been fulfilled, the doctrine of Christian Zionism looks to several prophecies that have yet to be fulfilled. Furthermore, Christian Zionists assert that a portion of said prophecies are unfolding in the present. One such prophecy can be found in the book written by the prophet Zechariah.
And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. [Zech 12:3]
Considering the nature of and circumstances surrounding the current Middle East peace talks—specifically, the “final status” issues concerning Jerusalem, as well as the overwhelmingly-biased, international pressure on Israel to divide her Jewish capital—a justifiable argument may be made surmising that there may be no better time in which to defend the legitimacy of this prophecy’s imminence than now. Pursuant with Zechariah’s prophecy, Christian Zionists emphatically believe that God will render judgment upon those nations who align themselves against Jerusalem.
The War of Gog and Magog
Another prophecy, yet to be fulfilled, on which Christian Zionists keep a watchful eye, can be found in the book of Ezekiel. This is an event commonly known as the “War of Gog and Magog”. Written approximately 500 years before the time of Yeshua, Ezekiel’s 38th chapter foretells of the emergence of an Iranian-Russian alliance that will bring war “against the mountains of Israel”. Christian Zionists also believe, pursuant with Ezekiel’s prophecy, that the aforementioned alliance will also garner the support of a host of smaller nations to include Turkey, Libya, and Sudan, to name just a few. Ezekiel states that the enemies of Israel will cover the Holy Land “as a cloud”, and the world will see that Israel is seemingly on the verge of annihilation. However, the prophecy confirms that the enemies of Israel will be eradicated on a level that is unfamiliar with recorded history.
And thou shalt come up against my people of Israel, as a cloud to cover the land; it shall be in the latter days, and I will bring thee against my land, that the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes.Thus saith the Lord GOD; Art thou he of whom I have spoken in old time by my servants the prophets of Israel, which prophesied in those days many years that I would bring thee against them?
And it shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord GOD, that my fury shall come up in my face. For in my jealousy and in the fire of my wrath have I spoken, Surely in that day there shall be a great shaking in the land of Israel.
[Ezek 38:16-19]
“All Israel Shall Be Saved”
Finally, Christian Zionists hold sacred the prophetic foretelling of Israel’s redemption, examples of which can be found in both the Hebrew Tanakh and the New Testament.
And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. [Zech. 12:10]
For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. And so all Israel shall be saved, as it is written: 'The Deliver will come out of Zion, And He will turn away ungodliness from Jacob; For this is My covenant with them, When I take away their sins.' [Rom. 11:25-26]
It is with this prophecy that Christian Zionist dogma is aligned in its belief that the salvation of Israel follows God’s divine timetable. Furthermore, Christian Zionists maintain that it is a prophecy that is indicative of not only God’s mercy and love, but of His faithfulness to His promises, as well.
The Abrahamic Covenant: “Irrevocable” and “Everlasting”
As previously stated, Christian Zionism rises and falls on the “irrevocable” (Rom 11:29) and “everlasting” (Gen. 17:7) nature of the Abrahamic Covenant, which can be found in the book of Genesis. God’s unconditional covenant with Abraham can be effectively broken down into three, essential components. First, God promised Abraham personal blessings:
"As for Me, behold, my covenant is with you, and you will be the father of a multitude of nations" [Gen 17:4] "I will establish my covenant between Me and you, and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you." [Gen 17:7] "And I will bless you, And make your name great; And so you shall be a blessing;" [Gen 12:2]
Second, God promised Abraham and his descendants a great land; to make him a "great nation”.
"I will make you a great nation." [Gen 12:1] "On that day the Lord made a covenant with Abram, saying 'To your descendants I have given this land, From the river of Egypt as far as the great river, the river Euphrates." [Gen 15:18]
The final component of the Abrahamic Covenant consists of God‘s promise to bless others through Abraham.
"And I will bless those who bless you, and the one who curses you I will curse, and in you all the families of the earth shall be blessed." [Gen 12:3]
The Biblical “Mandate” of Christian Zionism
The backbone of Christian Zionism consists of a Biblical "mandate" under which Christians are directed, by the Lord, to bless His people. Christian Zionists know that God blesses those who seek to bless His people, and curses those who would curse them. The mandate of Christian Zionism consists of numerous Scriptural passages found in the Hebrew Tanakh as well as the New Testament. These not only validate the “everlasting” and “unconditional” nature of God’s promises to Abraham and his descendants, but also His faithfulness to His people, their restoration to the land of Israel, and future redemption .
Pray for the peace of Jerusalem, they shall prosper that love thee. [Psalm 122:6]
Christian Zionists believe that God wishes for Christians to pray for the peace of His eternal and indivisible city. As the prophetic events in the Middle East continue to unfold, the need to intercede in prayer on Jerusalem's behalf grows exponentially.
Comfort, comfort ye My people. Speak tenderly to Jerusalem, and proclaim to her that her hard service has been completed, that her sin has been paid for, that she has received from the LORD's hand double for all her sins. [Isaiah 40:1-2]
Christian Zionists seek to "comfort" His people—the Jewish people while proclaiming that the God of Abraham, Isaac and Jacob has not abandoned them, and that His promises are still very much alive. Christian Zionists seek to heed His call and "prepare ye the way of the Lord," as Scripture clearly states that "the Deliver will come out of Zion."
The sons of foreigners shall build up your walls, and their kings shall minister to you; for in My wrath I struck you, but in My favor I have had mercy on you. Therefore your gates shall be open continually; They shall not be shut day or night, that men may bring to you the wealth of the Gentiles, and their kings in procession. For the nation and kingdom which will not serve you shall perish, and those nations shall be utterly ruined. [Isaiah 60:10-12]
In this passage, as with Genesis 12:3, God promises to curse those who would curse His people. Furthermore, we see that The Lord continues to have big Plans for Israel. As the aforementioned passage illustrates, the Goyim (Gentiles) are a very big part of that Plan. Christian Zionists recognize the call to not only to "speak tenderly to" and "comfort" Jerusalem, but to serve and minister to her as well.
I have set watchmen on thy walls, O Jerusalem;
They shall never hold their peace day or night.
You who make mention of the Lord, do not keep silent,
And give Him no rest, until He establishes
and till He makes Jerusalem a praise in the earth. [Isaiah 62:6-7]
Christian Zionists willfully and joyfully act as the "watchmen" appointed by God to never keep silent "for Zion's sake". They seek to honor this by “educating the nations” in the cultivation of a sound, Biblical doctrine that recognizes not only the Biblical significance of the Jewish people, but God’s command to serve, support and love them, as well. Christian Zionists also fulfill their roles as the “watchmen” when they become intercessors through unceasing prayer on Israel's behalf. Finally, Christian Zionists are the “watchmen on the walls” through service. Today, there are several Christian Zionist organizations in Israel, such as CFI (Christian Friends of Israel) and Bridges for Peace, which serve and love the Jewish people--unconditionally.
Conclusion
The theological foundation of Christian Zionism is predicated upon the faithfulness of God to His Promises--specifically, those found in the Abrahamic Covenant. This represents a formidable obstacle for Replacement Theologians--those who would maintain that God is "finished" with the Jewish people--who, as a subsequent result of their disobedience and rejection, can no longer be called the "Apple of His Eye". God's faithfulness not only discredits Replacement Theology, it completely renders it as a position that is as unbiblical as it is untenable.
Even so, in response, the Christian Zionist would ask: what if God is a Faithful God? What if the Holy One of Israel is an omniscient God--knowing beforehand the transgressions and backslidings of His people? What if God is a God of forgiveness and mercy? Are these not the fundamental character attributes of our Divine Creator? If we truly know God as such, then how is it we've failed to acknowledge His promises accordingly? Is our God a God who would intentionally facilitate a Covenant with a people He chose [Deut 7: 6-8], label it as "everlasting" [Gen 17:7-8] and "irrevocable" [Romans 11:29], with the full knowledge that He would nullify said Covenant at a later time when His people failed to live up to it--a failure of which He knew beforehand?
If God is truly "faithful", and He is [1 Cor 1:9; Lament. 3:23; Psa 86:15], then He is faithful to His promises. To accept this biblical truth is to acknowledge that God's covenantal promises to the Jewish people remain alive. In so doing, one can see the doctrine of Christian Zionism is not indicative of "extremism", but of a manifestation and implementation of a sound, theological doctrine predicated upon Scriptural truth.
Fallacious misconceptions aside, both skeptics and opponents of Christian Zionism would be hard-pressed to deny one basic truth: the roots of Christianity are entirely Jewish. As it were, to deny, disregard, or even downplay the Hebraic roots of the Christian faith would be to compromise its very identity. The Word of God--in which can be found the very reason for the hope shared by all Christians--was written by Jewish hands, originally spoken with Jewish tongues, and delivered to the nations on the heels of Jewish feet. To acknowledge and accept this as fact is to acknowledge the infallible nature of God's Word. To accept this as truth is to acknowledge that Gentiles, even in this day, owe the Jewish people a debt of gratitude that is as colossal as it is just. Indeed, it is time that Christians, everywhere, acknowledge that our 2,000 year history has done a most grievous injustice to the Jewish people, and we have justified our actions based on a most unbiblical premise. It is time to recognize and obey our Savior's commandment to be known by our love--a love on which it is neither our place to attach condition nor assign longevity. In so doing, we can see Christian Zionism not as a "fundamentalist movement", but as an unflinching and passionate desire--in both word and/or deed--to share our hope with the very people who gave it to us.
"For if the Gentiles have been partakers of their spiritual things,
their duty is also to minister to them in material things." [Romans 15:27]
Posted by Mikael at Monday, January 25, 2010
http://christiansstandingwithisrael.blogspot.com/2008/01/theological-background-of-christian_14.html
