The Church and Israel

How should modern Christians view the Jewish people?

First, let me just begin by saying that I fully recognize I have already upset just about everyone online for even endeavoring to write on this subject- let alone sharing my actual thoughts! This is because the conflicts surrounding Israel in the middle east virtually consume much of your newsfeed; and the conversations about Israel vs Palestine are known to be primarily emotional rather than rational. I remember doing evangelism at a college campus one time when the “Free Palestine” march came through, chanting in unison that it was (apparently) our responsibility to “free” the Islamic state of Palestine. Now when I actually tried asking these people questions to engage in meaningful dialogue, all of their responses were one and the same: “Free Palestine” as they shouted at me through anger and even tears.

Let me be clear, it is not my intention here to talk about geopolitics or foreign policy. It is not that I do not believe the Christian faith can inform our views of these things, it most certainly can and does. It is just that this specific article is to be focused and limited in its scope- and that is how Christian believers should view the Jewish people in general.

Who are “the Jews”?

In the beginning, God created the heavens and the earth. This is news to none of you, and neither is the fact that God created man upright, be he sought out many schemes (Ecclesiastes 7:29). Our first father Adam fell into sin by denying God’s revelation (Genesis 3) and by virtue of his being the representative of mankind, all of his posterity fell into sin (Romans 5:12-19) and were thusly doomed to perish. In Genesis 11 we read of the tower of Babel, where God judges mankind in dispersing them into many varying tongues and languages.¹

God shows His mercy in that, despite man’s darkness of heart, He called Abram out of his native land; promising to make him the father of a great nation, and that through him “all the families of the earth shall be blessed” (Genesis 12:2-3, see also Gen. 15:4-6, Gen. 17:1-14). From this time forward, God demonstrates to the world His electing grace in that, though there were many great nations and kingdoms in the world, only one of these nations would be entrusted with His covenants, and special revelation. Paul says in the 3rd chapter of Romans that “the Jews were entrusted with the oracles of God” (Romans 3:2).

The rest of the Tanakh (Old Testament) reads like a roller coaster, all these ups and downs- great historic moments of virtue and triumph, such as David slaying the giant, as well as moments of lamentable sin and wickedness, such as David’s later adultery. We see that despite the fact this nation was the one specially chosen by God, they were not an especially noble or upright people. As a matter of fact, Moses even says to them that they were not chosen due to anything good in them.

“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. It was not because you were more in number than any other people that the Lord set his love on you and chose you, for you were the fewest of all peoples, but it is because the Lord loves you and is keeping the oath that he swore to your fathers, that the Lord has brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt.” - Deuteronomy 7:6–8 (ESV)

Notice the emboldened section in the above cited text- God’s faithfulness to the Israelites had less than nothing to do with their own faithfulness or virtue, it was entirely based upon the covenant that He Himself swore to their fathers. And so because of this, despite Israel’s continual ups and downs; often times spiraling into complete and utter wickedness and idolatry- you still have, in the background of it all, this lingering promise that what God said to Abraham would really be fulfilled, that through his offspring the whole world would be blessed.

Abram’s Offspring

In the third chapter of the book of Galatians, the Apostle Paul offers us inspired commentary on the covenant promise (referenced above) that we see in Genesis 12.

^“Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ. This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise.” - Galatians 3:16–18 (ESV)

We learn that the fulfillment of God’s covenants² ultimately comes in the person of Jesus Christ (Christ being the Greek term for Messiah). You have all of these promises, beginning in Genesis, that through the Jews the whole world would be blessed and yet, paradoxically, the prophets and the Scriptures for hundreds of years are (with some exceptions) localized in this one nation. The advent of Christ brings to fruition then the promise of the whole world’s blessing, as His apostles begin to preach His gospel even to the gentiles. What is the most famous Bible verse? John 3:16, which says “God so loved the world”.

This is, then, how even you and I, as gentiles, can come to share in the promise made to Abram, that our families would be blessed- by believing in his offspring, Christ. “So that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith” (Galatians 3:14).

Who are the children of Abraham?

One of the direct applications Paul makes of this is that “those who are of the faith are blessed along with Abraham, the man of faith” (Gal. 3:9) and “if you are Christ’s, then you are Abraham’s offspring, heirs according to the promise” (Gal. 3:29). This is a vitally crucial point for us to recognize when it comes to the question of how we should view the Jews. Since Christ is the promised (singular) “offspring” of Abraham, then those who are the (plural) children of Abraham are not those who are merely physically descended from the people of Israel, but rather are those who believe in the promise made to Abraham, in other words, those who believe in Christ.

This is a theological truth which seems to be so clearly what the New Testament teaches, and yet, it is one that has come under much criticism, even from within the church. To speak in theological language, the view that I have espoused here (which will be further defended) is what is known as the “covenantal” view, or the view of “covenant theology”. This is the traditional Reformed understanding that was carried along by the English Puritans. Critics of this view, known as “dispensationalists”³ have criticized this view, labelling it (unfairly) as “supersessionist” (or “replacement theology”) and antisemitic. The average reader might stumble at this point, when they hear all of these theological labels (and slanderous insults!) being tossed around, and so, for my part, let me just say that as a Christian my conscience is captive to the Word of God, and I call upon Christians to test all things by the word of God.

But because of this differing views, Christians of varying theological schools have offered different answers to how we should view the Jewish people. For the most part, dispensationalists see a fundamental distinction between Israel of the Old Testament and the Christian church of the New- whereas the covenant theologian sees a fundamental unity between the covenant people of God in the Older Testament and the covenant people of God in the New.

Well then, if the covenantal view (that I hold) is the correct view, why then do we look at the world today and see that there are people, called Jews, who do not identify with the Christian church? To answer this question, we have to look at the Jewish rejection of Christ, and the subsequent judgement brought upon them by God in the first century.

The Kingdom of God will be taken away from you

As we know, Jesus came to His own people (the Jews) but His own people did not receive Him (John 1:11). The Jewish leaders and religious authorities, excepting some like Nicodemus, ultimately rejected Jesus. In doing so, Jesus warned them that they were not just rejecting a man, but they were rejecting God. Not some new “god”, but even the God of their fathers- “If you believed Moses, you would believe me; for he wrote of me” (John 5:46).

One of the other things that was prophesied in the Old Testament, along with the blessing of the whole world through Christ, was judgement upon the rebellious people of Israel.

“I was ready to be sought by those who did not ask for me; I was ready to be found by those who did not seek me. I said, “Here I am, here I am,” to a nation that was not called by my name. I spread out my hands all the day to a rebellious people, who walk in a way that is not good, following their own devices” - Isaiah 65:1–2 (ESV)

Here we see God promising blessing for a “nation that was not called” by His name, while the people before Him are rebellious. In fulfillment of these things, in Matthew 21 we read Jesus prophesying to the Jews concerning their rejection of Him:

“Jesus said to them, “Have you never read in the Scriptures: ‘The stone that the builders rejected has become the cornerstone; this was the Lord’s doing, and it is marvelous in our eyes’? Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits. And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him.”” - Matthew 21:42–44 (ESV)

What is promised here is that the Jewish people will be deprived of the kingdom of God, and that the kingdom (and accompanying blessings) will be given to those who produce its fruits, which we see fulfilled in the calling of the gentiles.

In the Gospel of Matthew even more light is shed on this. Take Matthew 23, which is the great section of woes against the Scribes and Pharisees. This chapter ends when Jesus says, “O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! See, your house is left to you desolate. For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord.’” (Matt. 23:37-39).

In the next chapter, chapter 24, we see this fleshed out further as Jesus prophecies the destruction of the temple and Jerusalem. “You see all these, do you not? Truly, I say to you, there will not be left here one stone upon another that will not be thrown down.” (Matt. 24:2). Strikingly, although this passage speaks of great tribulation, there is a promise made in the middle of it. In verse 14 Jesus says, “And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come”.

What is this very consistent theme that we keep seeing? Judgment upon the Jewish people, and blessing for the world. Now the dispensational school of eschatology sees this as a prophecy of great tribulation to come at the end of world history, but Jesus says in verse 34, “Truly, I say to you, this generation will not pass away until all these things take place”. Unless Jesus was a false prophet (which He wasn’t!) these things must surely have taken place in the first century. Students of history will confirm that Jesus’ prophecy was stunningly accurate, as in AD 70 the Roman Imperial army (the abomination of desolation spoken of by Daniel⁴) descended upon Jerusalem and carried out everything Jesus said they would. The nation of Israel, as it existed under the old covenant, was at this point divorced from the kingdom of God. The nation of Israel, as it once was, no longer exists.

The Olive Tree

In Romans 9-11 the Apostle Paul discussed the Jewish rejection of Christ and the grafting in of the Gentiles. This section begins with an attitude of lament and great sadness.

“I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit— that I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh. They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen.” - Romans 9:1–5 (ESV)

Paul reminds us, however, in keeping with the powerful salvation of God he just got done expounding in chapter 8, that “it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel” (Rom. 9:6). That is, that those who are truly Israel are not necessarily those who are physically descended from Israel. The rest of Romans 9 deals with this by expounding the powerful doctrine of God’s grace in election. Chapter 10 talks about God’s bringing salvation to all as the word of God is to be preached to all. Chapter 11 then begins by asking a sobering question, “has God rejected his people?” Paul answers, “By no means!” (Rom. 11:1). Paul says that even at this time, there is still a remnant, chosen by grace. After all, Paul was a Jew. Most of the early followers of Christ were of Jewish blood. One thinks of Simeon, the devout Jew in Luke 2 who was specially promised by God to see Israel’s consolation, and rejoiced upon meeting Mary’s child! The important point to remember, though, is that even this Jewish remnant was chosen by grace. They had faith in Christ, and that was why they were still in the covenant blessing of God- not because of their genetics.

But the fact of the matter remained, that these people were still a remnant. They were, obviously, not the bulk of the Jews. And hence, Paul talks about the fact that a hardening had come upon Israel, which he demonstrates through Old Testament citation in verses 8-10.

Verses 11-24 give us the illustration of the Olive tree. Because of the length of this section, I will not reproduce it here, but I trust that you have Bibles and will look up the passage for yourself. To sum up the illustration, God has an olive tree. This olive tree is His covenant people. The Jews trespassed, and are described as branches being broken off (verse 17). Other branches were grafted, and this pictures the inclusion of the gentiles. It is important to remember that, although branches are being cut off and new ones grafted in it is the same tree. Meaning, God has always had one covenant people throughout history.

This being said, verse 23 contains a promise that just as God has the power to graft in new branches (gentiles), He also has the power to graft the branches which were cut off (the Jews) into the tree again. “And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again. For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree” (Romans 11:23-24).

This promise is actually expanded further. In verse 25 Paul concedes that “a partial hardening has come upon Israel, until the fulness of the Gentiles has come in”. This is a powerfully striking verse, for it tells us that the Jewish rejection of Jesus is not forever- it will one day come to an end when “the fulness of the Gentiles has come in. And in this way all Israel will be saved” (Rom. 11:25b-26a).

Let’s backtrack and take a look at something I skipped over. Verse 15 says, “For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?” Slow down and think about this. God has brought blessing to all the families of the earth, to the whole world. This was through the Jewish rejection of the messiah. Paul wants you to wonder, if their rejection meant the reconciliation of the world, what great blessing could be accomplished by their being accepted again? Paul says, “life from the dead”.

The Puritans, and those of a Postmillennial⁵ eschatology saw in these words promise of great blessing for the future, and I concur. It is not my purpose here to expound, at length, what this promise will entail- I just remind you that Paul says, “life from the dead”.

So, how should we view the Jews?

The Christian must first recognize that every single Jewish person, as long as they continue in their rejection of Christ, are under the wrath of God. Christians and Jews cannot stand united in religion, or any other social matters because they are of two fundamentally differing spirits. Therefore, there is no Christian obligation to give preferential treatment to Jews, or the modern secular state of Israel.

But is this all? Are they just another pagan nation? Well, not necessarily. The Bible promises a future day of salvation for the Jews, and that this will result in blessing for the whole world. Therefore, the Christian should do two things for the Jews: 1.) pray for their salvation and 2.) seek to evangelize them. We are not to boast over them, or show hatred for the Jews (Rom. 11:18), and thus nothing I have written in this article can properly be fuel for anti-Jewish hatred, commonly called antisemitism.

Christians, when we pray for Israel (as we should pray for the peace of all nations), let us not neglect to pray for their salvation. As it stands, they are outside of God’s covenant. But this author, with his hopeful outlook for the future that he sees in his Bible, does not believe this will always be the case.

1. Many in our day would do well to remember that the existence of multiple nations is a result of God’s judgement.

2. Reformed theologians, such as myself, recognize that there is one overarching covenant of grace that all of the elect partake in, but it is appropriate to speak of individual covenants underneath this one covenant, such as the Mosaic or Davidic covenants.

3. Dispensationalists divide the Bible up into multiple different “dispensations”, whereas covenant theologians see a unity throughout the Bible displayed in covenants (see footnote 2). When I go on to speak, in this article, of dispensationalists broadly, please understand that I am well aware that not everyone who would describe themselves as dispensationalists are in complete agreement on all of these points. I am speaking in generalities, not specifics.

4. The parallel passage in Luke 21:20 identifies the “abomination of desolation” as Jerusalem being surrounded by armies.

5. Postmillennial, meaning that the return of Christ will take place after the period of 1,000 years spoken of in Revelation 20.