Introduction

The question of Israel’s place in God’s redemptive narrative ranks among the most emotionally charged and theologically intricate issues confronting the contemporary church. For some, unreserved support for Israel is a divine imperative, rooted in ancient covenants and eschatological promises. For others, the harsh realities of modern conflict—war, civilian casualties, and human suffering—make blind allegiance ethically untenable. This tension necessitates a biblical definition of “support,” distinct from political agendas or cultural loyalties. N.T. Wright observes, “The biblical story uses Israel as a conduit for God’s kingdom, not as an object of uncritical devotion” (Wright 2013, 145). This post explores God’s covenant with Israel through detailed Hebrew and Greek exegesis, examines justice as a covenantal cornerstone, analyzes Jesus’ model of loyalty and mercy, critiques uncritical alignment, and proposes a balanced approach, enriched by scholars like Richard Bauckham and Walter Brueggemann.

God’s Covenant with Israel: Everlasting Yet Conditional

God’s relationship with Israel is forged through enduring covenants, yet these are laden with ethical obligations. Genesis 12:1–3 (ESV) establishes the Abrahamic covenant: “I will make of you a great nation… I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” The Hebrew berakah (blessing) encompasses material prosperity, divine protection, and a redemptive mission for humanity (BDB 1906, s.v. “ברך”). Genesis 17:7–8 (ESV) expands, “I will establish my covenant between me and you and your offspring… for an everlasting covenant, to be God to you and to your offspring after you. And I will give to you and to your offspring after you the land of your sojournings, all the land of Canaan, for an everlasting possession.” The term ‘ôlām (everlasting) signifies permanence, but its realization depends on covenantal fidelity (BDB 1906, s.v. “עולם”).

Paul reinforces this in Romans 11:29 (ESV): “The gifts and the calling of God are irrevocable.” The Greek ametamelēta (irrevocable) highlights God’s unwavering faithfulness (pistos theos; BDAG 2000, s.v. “ἀμεταμέλητος”). Gentiles are grafted into Israel’s olive tree (Romans 11:17–18), sharing the rhiza (root), not replacing it (Wright 2013, 148). Walter Brueggemann asserts, “The covenant’s irrevocability is tempered by Israel’s call to reflect God’s justice” (Brueggemann 2001, 28). Deuteronomy 28:1–14 promises blessings for obedience, while verses 15–68 detail curses, including exile, for disobedience. Walter Kaiser contends, “The land promise is eternal, but its possession hinges on covenantal obedience” (Kaiser 1995, 112). This dual nature—unbreakable promise with conditional fulfillment—shapes a nuanced Christian stance.

Justice Is Not Optional: The Covenantal Core

Justice (mishpat) is the ethical heartbeat of God’s covenants, reflecting His impartial nature. Deuteronomy 10:19 (ESV) commands, “Love the sojourner, therefore, for you were sojourners in the land of Egypt.” The Hebrew ger (sojourner) denotes foreigners or refugees, mandating protection and inclusion (BDB 1906, s.v. “גר”). Exodus 23:9 (ESV) reiterates, “You shall not oppress a sojourner.” Zechariah 7:9–10 (ESV) directs, “Render true judgments, show kindness and mercy… do not oppress the widow, the fatherless, the sojourner, or the poor.” Psalm 146:7–9 (ESV) portrays God upholding the oppressed (ashuqim) and stranger, embodying mishpat and tsedeqah (righteousness).

Amos 5:24 (ESV) proclaims, “Let justice roll down like waters, and righteousness like an ever-flowing stream.” This pairing of mishpat and tsedeqah critiques Israel’s ritualism without justice (Isaiah 1:16–17). Brueggemann writes, “Justice is the covenant’s ethical core, mirroring God’s relational holiness” (Brueggemann 2001, 56). John Stott adds, “God’s blessing on Israel was never unconditional; it demanded justice for the marginalized” (Stott 1992, 78). Historical instances—e.g., the exile (2 Kings 17:7–23)—demonstrate God’s judgment when justice faltered, underscoring that covenantal support must align with divine ethics.

Following Jesus’ Example: Covenant Fidelity and Universal Mercy

Jesus exemplifies the integration of covenant loyalty and universal mercy. He affirms Israel’s role in John 4:22 (ESV): “Salvation is from the Jews.” Matthew 15:24 (ESV) states, “I was sent only to the lost sheep of the house of Israel.” Yet, He extends grace to outsiders: the Samaritan woman (John 4:1–42), the Syrophoenician woman (Matthew 15:21–28), and the Roman centurion (Matthew 8:5–13). The Parable of the Good Samaritan (Luke 10:25–37) redefines neighborly love (agapē) across ethnic boundaries (BDAG 2000, s.v. “ἀγάπη”).

Jesus critiques Israel’s leaders (Matthew 23:1–36) and condemns sin universally (John 8:3–11). Craig Keener notes, “Jesus fulfills Israel’s covenantal role by extending mishpat and hesed (mercy) to all nations” (Keener 1999, 243). Richard Bauckham adds, “Jesus’ ministry prefigures Revelation’s vision of a just kingdom, where ethnic divisions dissolve in worship” (Bauckham 1993, 89). Christians must affirm Israel’s covenantal status while advocating mercy, mirroring Christ’s impartial agapē.

The Danger of Choosing Sides Uncritically

Uncritical support for Israel risks conflating theology with geopolitics, a pitfall Bauckham warns against: “Revelation critiques imperial allegiances, summoning the church to resist oppression” (Bauckham 1993, 88). Revelation 7:9 (ESV) envisions redemption from “every nation, tribe, people and language.” Romans 2:11 (ESV) affirms, “God shows no partiality.” Psalm 2:8–12 calls all nations, including Israel, to submit to God’s Son.

Historically, the Zionist movement (1897), Balfour Declaration (1917), and Israel’s 1948 establishment involved Palestinian dispossession, notably the Nakba, displacing over 700,000 Palestinians (Morris 2001, 345). The Six-Day War (1967) and subsequent occupation intensified tensions. John Stott cautions, “Support for Israel must not overlook Palestinian suffering” (Stott 1992, 80). Brueggemann notes, “The church must lament injustice on all sides, aligning with God’s mishpat” (Brueggemann 2001, 89). Loyalty to Christ, not nations, must guide Christian engagement.

Questions for the Church: Theological Discernment

Faithful engagement requires rigorous questions:

• Historical and Biblical Context: Can the Nakba (1948) and Israel’s covenantal promises be held in tension without bias?
• Covenant and Character: How do God’s promises to Israel intersect with His mishpat and tsedeqah?
• Justice and Protection: How can Christians pray for Jewish safety and Palestinian dignity, resisting political distortion?

Brueggemann suggests, “The church’s prophetic role lies in holding covenant and justice in creative tension” (Brueggemann 2001, 90).

A Balanced Biblical Support: Theological and Practical Steps

Supporting Israel biblically means honoring covenants while pursuing justice. Psalm 122:6 (ESV): “Pray for the peace of Jerusalem” (shalom, wholeness; BDB 1906, s.v. “שלום”). Isaiah 2:4 (ESV) envisions, “Nation shall not lift up sword against nation.” Practical steps include:

• Intercessory Prayer: Seek shalom for Israel and Palestinians, per Romans 12:18 (ESV): “If possible, so far as it depends on you, live peaceably with all.”
• Justice Advocacy: Support human rights initiatives, aligning with Micah 6:8 (ESV): “Do justice, love kindness, walk humbly with your God.”
• Education and Dialogue: Study covenant theology (e.g., Wright 2013) and engage historical narratives (e.g., Morris 2001), fostering empathy.
• Rejection of Extremes: Condemn antisemitism (Romans 11:28) and oppression (Amos 5:24), echoing Bauckham’s call to resist imperial injustice (Bauckham 1993, 90).

Keener concludes, “Blessing Israel involves covenantal affirmation and justice, reflecting Christ’s redemptive mission” (Keener 2009, 278).

Conclusion: A Faithful Witness in a Fractured World

Christians must support Israel through a biblical lens—affirming God’s irrevocable covenants while embodying His justice and mercy. The tension between covenant and ethics mirrors God’s character, calling the church to pray for peace, advocate for the oppressed, and bear witness to Christ’s kingdom amid conflict.

Bibliography

Bauckham, Richard. 1993. The Theology of the Book of Revelation. Cambridge: Cambridge University Press.

Brueggemann, Walter. 2001. Theology of the Old Testament: Testimony, Dispute, Advocacy. Minneapolis, MN: Fortress Press.

Brown, Francis, Samuel R. Driver, and Charles A. Briggs. 1906. A Hebrew and English Lexicon of the Old Testament. Oxford: Clarendon Press.

Keener, Craig S. 1999. A Commentary on the Gospel of Matthew. Grand Rapids, MI: Eerdmans.

Keener, Craig S. 2009. Romans. New Covenant Commentary Series. Eugene, OR: Cascade Books.

Kaiser, Walter C., Jr. 1995. Introduction to the Old Testament: A Survey of the Hebrew Scriptures. Chicago: Moody Publishers.

Morris, Benny. 2001. Righteous Victims: A History of the Zionist-Arab Conflict, 1881–2001. New York: Vintage Books.

Stott, John R.W. 1992. The Message of Romans: God’s Good News for the World. Downers Grove, IL: InterVarsity Press.

Wright, N.T. 2013. Paul and the Faithfulness of God. Minneapolis, MN: Fortress Press.