Updated: 2025-07-23 20:40:52
Many Christians, particularly white evangelicals, believe supporting Israel is a religious duty rooted in several theological and biblical interpretations that have developed over the past two centuries.
The primary theological foundation comes from dispensationalism, a Protestant theological framework that emerged in the 19th century through the work of John Nelson Darby and later popularized by the Scofield Reference Bible [1]. Dispensationalists interpret biblical prophecy literally and believe that God has separate covenantal relationships with Israel (as ethnic Jews) and the Christian church. According to this view, Godâs promises to the Jewish people regarding the land of Israel remain valid and will be fulfilled in the end times [1].
This theological system teaches that the modern state of Israel represents the fulfillment of biblical prophecy and that Christians should support Israel to align themselves with Godâs plan. Dispensationalists often point to Genesis 12:3, where God tells Abraham âI will bless those who bless you, and whoever curses you I will curse,â interpreting this as a divine mandate to support the Jewish state [2].
Many evangelical Christians believe that God gave the land of Israel specifically to the Jewish people as an eternal inheritance. Pew Research found that more white evangelicals (82%) than American Jews (40%) believe that God gave Israel to the Jewish people [3]. This belief stems from a literal interpretation of Old Testament passages, particularly Godâs covenant with Abraham and his descendants regarding the Promised Land [3].
Christian support for Israel is also driven by end-times theology. Many evangelicals believe that the gathering of Jews in Israel and the restoration of the Jewish state are necessary preconditions for Christâs Second Coming [2]. According to this interpretation, supporting Israel helps advance Godâs prophetic timeline and brings the world closer to the culmination of history [1][2].
Beyond theological reasons, Christian support for Israel has been reinforced by political and cultural factors. The alliance between evangelical Christians and pro-Israel advocacy has created a powerful political constituency, particularly within the Republican Party [4]. This relationship has been strengthened by shared values around democracy, religious freedom, and opposition to Islamic extremism [2].
The concept of a âJudeo-Christian traditionâ has also played a role, though some scholars argue this framework has become less relevant in contemporary discourse [5]. This cultural narrative positioned Christians and Jews as natural allies sharing common values and heritage.
Christian Zionism has become institutionalized through organizations, churches, and educational institutions that promote pro-Israel theology. This has created a self-reinforcing cycle where support for Israel becomes not just a theological position but a cultural marker of evangelical identity [2].
The influence of this movement extends beyond theology into practical politics, where evangelical support has become a significant factor in U.S. foreign policy toward Israel [4]. This political dimension has further entrenched the belief among many Christians that supporting Israel is both a religious duty and a patriotic obligation.
[1] Antelope Hill Publishing - The History of Dispensationalism - Provides historical context on dispensationalist theology and its role in shaping Christian Zionism.
[2] The Washington Post - The biggest fans of President Trumpâs Israel policy: evangelical Christians - Explains how evangelical theological beliefs translate into political support for pro-Israel policies.
[3] Pew Research - More white evangelicals than American Jews say God gave Israel to the Jewish people - Presents polling data showing evangelical beliefs about divine promises regarding Israel.
[4] London Review of Books - The Israel Lobby - Analyzes the political influence of pro-Israel advocacy, including Christian evangelical support.
[5] The Atlantic - The Judeo-Christian Tradition is Over - Critiques the concept of Judeo-Christian tradition and its role in Christian-Jewish relations.
[6] Christian Century - Evangelicals and Israel - Examines the theological and cultural factors behind evangelical support for Israel.
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Many Christiansâespecially white U.S. evangelicalsâsee backing the modern State of Israel not merely as a political preference but as a religious obligation. Their conviction rests on a cluster of biblical interpretations, end-times expectations, and culturalâpolitical ideas that have been reinforced for more than a century. The main elements are:
A literal reading of the biblical land promise
⢠Passages such as Genesis 12:1-3, 15:18 and Romans 11 are read to mean that God permanently âgaveâ the land of Israel to the Jewish people. To âblessâ Israel is therefore to obey God, while failing to do so risks divine displeasure [2].
⢠Surveys show that 82 % of white evangelicals, versus 40 % of American Jews, say the modern Jewish state exists because âGod gave the land to the Jewish people,â indicating how deeply this reading shapes evangelical attitudes [5].
Dispensationalist and apocalyptic theology
⢠In the late 19th century the British preacher John Nelson Darby and, in the United States, the Scofield Reference Bible popularized âdispensationalism,â the idea that history unfolds in pre-set eras (dispensations).
⢠In this scheme, the return of Jews to their ancient homeland is a prerequisite for the Second Coming of Christ. Events such as Israelâs 1948 founding and the 1967 Six-Day War were welcomed as signs that prophecy was being fulfilled, creating a sense of urgency to assist Israelâs success and territorial control [1], [2].
⢠Political scientist John Mearsheimer notes that millions of âChristian Zionistsâ consequently lobby Washington to avoid pressuring Israel, believing that Godâs eschatological timetable is at stake [4].
The âJudeo-Christianâ civilizational narrative
⢠During the mid-20th century U.S. Protestants began speaking of a shared âJudeo-Christian tradition,â presenting Jews and Christians as moral partners against secularism and Communism. Embracing Israel became a way of dramatizing that alliance on the world stage [3].
⢠Although critics argue that the term now obscures important theological differences, it still frames Israel as a natural ally of Christian America, strengthening the sense of religious solidarity [3], [4].
A perceived moral debt and repentance for past anti-Judaism
⢠Some Christians feel that centuries of Christian anti-Semitism created an obligation to side with the Jewish state as an act of contrition and reconciliation, reinforcing the idea that support is not optional but imperative [1].
Institutionalization through churches, media and lobbying groups
⢠Best-selling books (e.g., Hal Lindseyâs The Late Great Planet Earth, the Left Behind novels), Christian television, and organizations such as Christians United for Israel have translated the above beliefs into sustained political activism [2], [4].
⢠These networks repeatedly tell believers that âstanding with Israelâ is part of their witness as Christians, ensuring that the theological duty is refreshed in each generation [1].
Taken together, these factors convince many Christians that helping Israelâpolitically, financially, and in prayerâis obedience to God, participation in prophecy, and loyalty to a shared biblical heritage. While other Christians dispute this interpretation and support a more even-handed approach to the Israeli-Palestinian conflict, the combination of covenant theology, apocalyptic expectancy and cultural identification explains why large numbers continue to view support for Israel as a religious mandate.
Sources
[1] âEvangelicals and Israel,â The Christian Century (March 2012). Argues that dispensational theology and popular culture knitted evangelical piety to the modern Israeli state while also noting emerging evangelical critiques. https://www.christiancentury.org/article/2012-03/evangelicals-and-israel
[2] Daniel G. Hummel, âThe biggest fans of President Trumpâs Israel policyâevangelical Christians,â Washington Post / Made by History (18 Dec 2017). Traces the 19th-century roots of Christian Zionism, the role of Genesis 12:3, and why the embassy move thrilled evangelicals. https://www.washingtonpost.com/news/made-by-history/wp/2017/12/18/the-biggest-fans-of-president-trumps-israel-policy-evangelical-christians/
[3] Daniel Steinmetz-Jenkins, âThe âJudeo-Christian Traditionâ Is Over,â The Atlantic (31 Aug 2020). Explains how the mid-century idea of a common Judeo-Christian culture fostered Christian support for Israel and why that narrative is now contested. https://www.theatlantic.com/ideas/archive/2020/08/the-judeo-christian-tradition-is-over/614812/
[4] John J. Mearsheimer and Stephen M. Walt, âThe Israel Lobby,â London Review of Books 28.6 (23 Mar 2006). Identifies Christian Zionists as a key component of the U.S. Israel lobby, motivated by eschatological beliefs. https://www.lrb.co.uk/the-paper/v28/n06/john-mearsheimer/the-israel-lobby
[5] Pew Research Center, âMore white evangelicals than American Jews say God gave Israel to the Jewish peopleâ (3 Oct 2013). Provides polling data showing the theological basis of evangelical attachment to Israel. https://www.pewresearch.org/short-reads/2013/10/03/more-white-evangelicals-than-american-jews-say-god-gave-israel-to-the-jewish-people/
Some Christians, particularly a large segment of white evangelicals in the United States, believe it is their religious duty to support the state of Israel for a combination of theological, historical, and political reasons. This belief is primarily rooted in a specific biblical interpretation known as premillennial dispensationalism, which views the modern nation of Israel as a direct fulfillment of biblical prophecy [1, 2].
Key reasons for this support include:
1. Theological Covenants and Prophecy The central theological pillar is a literal interpretation of the Bible, especially Godâs covenant with Abraham in the Book of Genesis [1]. In this view, Godâs promises to Abraham and his descendantsâthe Jewish peopleâare unconditional, eternal, and have not been replaced by the Christian Church. This includes the promise of a specific territory, the land of Israel [5]. According to a 2013 Pew Research Center poll, 82% of white evangelical Protestants believe that God gave the land of Israel to the Jewish people, a higher percentage than American Jews themselves (40%) [5].
This belief is a core tenet of dispensationalism, a theological framework popularized in the 19th century by John Nelson Darby and spread widely through the Scofield Reference Bible [6, 7]. Dispensationalism divides history into different eras (âdispensationsâ) and maintains a sharp distinction between Godâs plans for Israel and His plans for the Church [1, 6]. Therefore, the re-establishment of the state of Israel in 1948 and its subsequent military victories, like the one in the 1967 Six-Day War, are seen as miraculous, modern-day fulfillments of ancient prophecy [2].
2. End-Times Eschatology Dispensationalist theology is closely tied to a specific view of the end times (eschatology). Adherents believe that the âingatheringâ of the Jewish people to their promised land is a crucial prerequisite for the Second Coming of Jesus Christ [2]. According to this timeline, events such as the Rapture of the Church, a seven-year Tribulation, and the final battle of Armageddon will precede Christâs return to Earth to establish a 1,000-year kingdom based in Jerusalem [1, 4]. For these believers, supporting the state of Israel is not just a political stance but a way to help bring about Godâs prophetic plan and hasten the return of Christ [2, 4].
3. The âBlessing and Cursingâ Principle Many Christian Zionists point to Genesis 12:3, where God tells Abram, âI will bless those who bless you, and whoever curses you I will curse.â This verse is interpreted as a standing command for individuals and nations to support the Jewish people and, by extension, the modern state of Israel [1]. Following this belief, American prosperity and security are seen as being divinely linked to the United Statesâ continued support for Israel [4].
4. Political and Cultural Alliances Over time, these theological beliefs have fused with political movements. The rise of the Christian Right in the U.S. during the late 1970s made staunch support for Israel a key and non-negotiable part of its political platform [2, 4]. This has resulted in a powerful political lobby, sometimes referred to as the âIsrael Lobby,â in which Christian Zionists play a significant role by advocating for pro-Israel policies, influencing elections, and lobbying government officials [4].
Furthermore, the concept of a shared âJudeo-Christian traditionâ has been used to frame this alliance. Though historically complex, this term became popular after World War II and during the Cold War to unite Americans against âgodless communismâ and, more recently, to create a sense of a shared civilizational front [3]. This framework helps solidify the idea of a natural alliance between Christians and Jews, with a shared biblical heritage centered on Israel [3].
Some Christians, particularly evangelical Protestants in the United States, view supporting the modern state of Israel as a religious duty rooted in their interpretation of biblical prophecies, theological frameworks, and eschatological beliefs. This perspective is not universal among Christiansâmany mainline Protestants, Catholics, and Orthodox Christians do not share it or approach it differentlyâbut it is prominent among certain groups influenced by dispensationalism and Christian Zionism. Below, I outline the key reasons for this belief, drawing on historical, theological, and sociological factors.
A primary reason stems from interpretations of the Hebrew Bible (Old Testament) that emphasize Godâs covenant with the Jewish people. Passages such as Genesis 12:1-3 and Genesis 15:18 are often cited, where God promises the land of Canaan (modern-day Israel and surrounding areas) to Abraham and his descendants as an everlasting inheritance [1][5]. For these Christians, supporting Israel fulfills a divine mandate, as they believe the Jewish peopleâs return to the land in 1948 (the founding of modern Israel) is a fulfillment of prophecies in books like Ezekiel, Isaiah, and Amos, signaling Godâs ongoing plan [1][2][6].
This view is reinforced by the concept of âblessing Israel,â derived from Genesis 12:3 (âI will bless those who bless you, and whoever curses you I will curseâ). Some Christians interpret this as a call to actively support Israel politically and financially to receive divine favor, while opposing it risks divine disfavor [2][5]. Pew Research data highlights this: 82% of white evangelical Protestants in the U.S. believe God gave the land of Israel to the Jewish people, compared to 64% of American Jews [5]. This belief is not merely symbolic; it translates into advocacy for U.S. policies favoring Israel, such as recognizing Jerusalem as its capital or opposing Palestinian statehood [2].
A significant driver is eschatologyâthe study of end timesâparticularly within dispensationalism, a theological system popularized in the 19th century by figures like John Nelson Darby and Cyrus Scofield [6]. Dispensationalists divide history into distinct âdispensationsâ or eras, viewing Israel as central to Godâs plan for the apocalypse. They believe the reestablishment of Israel is a prerequisite for events like the Rapture (the sudden removal of Christians from Earth), the Tribulation (a period of global chaos), and the Second Coming of Jesus Christ [1][6].
In this framework, Jews must control the land of Israel, including rebuilding the Temple in Jerusalem, for biblical prophecies to unfold (e.g., from Daniel and Revelation). Supporting Israel is thus seen as hastening Christâs return and aligning with Godâs will [1][2]. For instance, evangelical leaders like John Hagee of Christians United for Israel argue that failing to support Israel could delay these events or invite judgment [2]. This perspective gained traction in the U.S. during the Cold War, when Israel was seen as a bulwark against communism, blending religious duty with geopolitical strategy [1][4].
The rise of Christian Zionism, which predates Jewish Zionism, also plays a role. Influenced by 19th-century Protestant movements in Britain and the U.S., some Christians advocated for a Jewish homeland as part of restoring biblical Israel [6]. This evolved into organized lobbying, with groups like the Israel Lobby (including Christian Zionists) pushing U.S. foreign policy toward unconditional support for Israel [4]. Critics like John Mearsheimer argue this lobby, comprising both Jewish and Christian elements, frames support as a moral and religious imperative, often overriding strategic considerations [4].
Additionally, the notion of a âJudeo-Christianâ tradition fosters solidarity. Some Christians see shared values between Judaism and Christianityâsuch as monotheism and ethical teachingsâas a basis for alliance, though this concept has been critiqued as a post-World War II invention to combat anti-Semitism and promote Western unity [3]. In the U.S., this translates into political action: Evangelicals, who make up about 25% of the population, were strong supporters of pro-Israel policies under President Trump, viewing them as divinely ordained [2].
Not all Christians who support Israel do so for eschatological reasons; some emphasize humanitarian or anti-anti-Semitic motives, seeing Israel as a safe haven for Jews after the Holocaust [1]. However, dispensationalism remains the dominant theological underpinning among evangelicals [6]. Critics within Christianity argue this view supersedes the New Testamentâs emphasis on spiritual rather than territorial covenants, potentially leading to uncritical support for Israeli policies [1][3].
In summary, this belief is a confluence of scriptural interpretation, end-times theology, and historical advocacy, making support for Israel a perceived religious obligation for many evangelicals. While influential in U.S. politics, it is a minority view globally among Christians.
Many Christians, particularly evangelical Protestants, believe supporting Israel is a religious duty based on several theological interpretations and biblical understandings that have developed over centuries.
The primary foundation for this belief stems from Godâs covenant with Abraham in Genesis, where God promises to bless Abrahamâs descendants and make them a great nation [1]. Many Christians interpret Genesis 12:3, âI will bless those who bless you, and whoever curses you I will curse,â as applying to modern Israel and the Jewish people. This leads them to believe that supporting Israel will result in Godâs blessing, while opposing Israel could bring divine judgment [2].
A significant theological framework driving Christian support for Israel is dispensationalism, which emerged in the 19th century through the teachings of John Nelson Darby and was popularized by the Scofield Reference Bible [3]. Dispensationalists believe that God has separate plans for Israel (the Jewish people) and the Church (Christians), and that biblical prophecies about Israelâs restoration must be literally fulfilled [1].
This theology emphasizes that Israelâs establishment in 1948 and control of Jerusalem since 1967 represent fulfillment of biblical prophecy, particularly passages like Ezekiel 37 (the valley of dry bones) and Jesusâs statement in Luke 21:24 about Jerusalem no longer being âtrampled by the Gentilesâ [4]. Many dispensationalists believe Israelâs restoration is a prerequisite for Christâs Second Coming [2].
Christian Zionism, the organized movement supporting Jewish return to Palestine, actually predated modern political Zionism by decades [5]. Notable early Christian Zionists included Lord Shaftesbury in Britain and William Blackstone in America, who advocated for Jewish restoration to Palestine in the 1800s based on biblical prophecy [3].
Modern Christian Zionist organizations like Christians United for Israel (CUFI) mobilize millions of evangelicals to politically support Israel, arguing this represents obedience to biblical commands [6]. They often cite Romans 11, where Paul discusses Godâs continued covenant with the Jewish people, as evidence that Christians should support Jewish national aspirations [1].
Some Christian support for Israel stems from recognition of Christianityâs role in centuries of antisemitism and the Holocaust [7]. This creates a sense of moral obligation to protect and support the Jewish state as partial recompense for historical wrongs. The phrase ânever againâ resonates strongly with Christians who see supporting Israel as preventing future genocide [2].
Not all Christians share these views. Replacement theology (supersessionism) holds that the Church has replaced Israel in Godâs covenant, making special support for modern Israel unnecessary [8]. Many mainline Protestant denominations, Eastern Orthodox churches, and some Catholic perspectives emphasize that Godâs promises are fulfilled spiritually through Christ rather than through a political state [7].
Critics within Christianity argue that conflating modern Israel with biblical Israel is theologically problematic, and that unconditional support for any nationâs policies contradicts Christian principles of justice and peace [8]. Palestinian Christians particularly challenge Christian Zionism, arguing it ignores their suffering and legitimate claims [9].
Beyond theology, cultural factors reinforce evangelical support for Israel, including shared democratic values, Israelâs strategic alliance with the United States, and negative perceptions of Islam following events like 9/11 [10]. Conservative Christians often view Israel as a Western, democratic ally surrounded by hostile authoritarian regimes [6].
The influence of Christian Zionism on U.S. foreign policy has been substantial, with evangelical voters consistently ranking among Israelâs strongest supporters in polling [10]. Organizations like CUFI claim millions of members and regularly lobby Congress for pro-Israel policies [6].
This complex intersection of biblical interpretation, historical guilt, prophetic belief, and political alignment explains why many Christians view Israel support as religiously mandated, even as other Christians reach different theological and political conclusions about the same issues.
[1] Merkley, Paul Charles - Christian Attitudes Towards the State of Israel - Argues that dispensationalist theology creates religious obligation to support Israel based on literal biblical interpretation. [Available through academic databases]
[2] Weber, Timothy P. - On the Road to Armageddon: How Evangelicals Became Israelâs Best Friend - Explains how end-times theology motivates evangelical support for Israel as fulfillment of prophecy. [Available through academic publishers]
[3] Lewis, Donald M. - The Origins of Christian Zionism: Lord Shaftesbury and Evangelical Support for a Jewish Homeland - Documents historical development of Christian Zionist theology in 19th century Britain. [Cambridge University Press]
[4] Boyer, Paul - When Time Shall Be No More: Prophecy Belief in Modern American Culture - Analyzes how biblical prophecy interpretation shapes contemporary Christian political engagement with Israel. [Harvard University Press]
[5] Sharif, Regina - Non-Jewish Zionism: Its Roots in Western History - Traces Christian Zionist movement as preceding and influencing Jewish political Zionism. [Zed Books]
[6] Spector, Stephen - Evangelicals and Israel: The Story of American Christian Zionism - Examines modern Christian Zionist organizations and their political influence supporting Israel. [Oxford University Press]
[7] Prior, Michael - Zionism and the State of Israel: A Moral Inquiry - Presents Christian theological critiques of unconditional Israel support based on justice concerns. [Routledge]
[8] Burge, Gary M. - Whose Land? Whose Promise? What Christians Are Not Being Told About Israel and the Palestinians - Evangelical critique arguing that Christian Zionism misinterprets biblical prophecy and ignores Palestinian suffering. [Pilgrim Press]
[9] Raheb, Mitri - The Biblical Text in the Context of Occupation: Towards a New Hermeneutics of Liberation - Palestinian Christian perspective challenging Christian Zionist theology from liberation theology standpoint. [Bethlehem Bible College]
[10] Brog, David - Standing with Israel: Why Christians Support the Jewish State - Pro-Israel evangelical perspective defending Christian Zionism on biblical and political grounds. [Frontline Books]
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Reasons some Christians consider supporting Israel a religious duty
Covenant theology and the promise to Abraham
⢠Genesis 12:1-3, 15, 17 and related passages say God gave the land of Canaan to Abraham and his physical descendants âfor ever.â
⢠Many evangelicals read these texts literally and conclude that the Jewish people retain a divine, unconditional title to the land.
⢠Genesis 12:3 (âI will bless those who bless youâŚâ) is often cited as a standing command that nations and individuals should bless Israel in order to receive Godâs favor.
Paulâs teaching on Israel in the New Testament
⢠Romans 9â11 affirms that Israel remains âbeloved for the sake of the patriarchsâ and that âthe gifts and the calling of God are irrevocable.â
⢠Some Christians therefore feel obliged to honor Israel as the original âolive treeâ into which Gentile believers have been grafted.
Dispensationalism and end-times prophecy
⢠Popularized by the Scofield Reference Bible, Hal Lindsey, Tim LaHaye, etc., dispensational theology divides history into eras (âdispensationsâ) and sees the modern State of Israel as the prophetic rebirth foretold in Isaiah 66, Ezekiel 37, and Matthew 24.
⢠Many expect key eschatological eventsâthe rebuilding of the Temple, the battle of Armageddon, the Second Comingâto occur in or around Israel.
⢠Helping Jews return to the land or protecting the state is viewed as cooperating with Godâs timetable.
Christian Zionism as an organized movement
⢠Ministries such as Christians United for Israel, International Fellowship of Christians and Jews, and Friends of Israel actively teach that supporting Israel is a biblical mandate.
⢠Conferences, âIsrael tours,â and church curricula reinforce this conviction among millions of believers, especially in North America, Africa, and parts of Asia.
Rejection of âreplacement theologyâ
⢠Many evangelicals reject the idea that the Church has replaced Israel in Godâs plan.
⢠They argue that Godâs covenant with ethnic Israel runs parallel to the covenant with the Church; therefore Christians should honor, not supersede, Israelâs role.
Moral and historical motives shaped by faith
⢠Remorse over centuries of Christian antisemitism and the Holocaust motivates some to see support for Israel as an act of repentance.
⢠Israel is perceived as a democracy that protects holy sites and religious freedom, aligning with Christian values of justice and human dignity.
Evangelistic and messianic expectations
⢠Some believe that widespread Jewish recognition of Jesus will occur only after Israelâs physical restoration (cf. Zechariah 12:10; Romans 11:26).
⢠Supporting Israel is thus viewed as paving the way for a future spiritual awakening.
Practical outworking in politics and philanthropy
⢠These theological convictions translate into lobbying for pro-Israel policies, donating to humanitarian projects in Israel, and opposing boycotts or divestment.
Diversity of Christian opinion
⢠Not all Christians share these views; many mainline Protestants, Catholic social-justice advocates, and Palestinian Christians read the Bible differently and may criticize Israeli policies.
⢠Nevertheless, for the groups outlined above, support for Israel is intertwined with scriptural interpretation, eschatological hope, and a desire to align with what they perceive as Godâs unfolding plan.
The belief among some Christians that it is their religious duty to support the state of Israel is a complex theological and political position, primarily rooted in a school of Protestant biblical interpretation known as Christian Zionism. This view, while influential, is not held by all Christians. The following points provide a comprehensive explanation of its foundations.
The cornerstone of Christian Zionist belief is the interpretation of the covenant God made with Abraham in the Book of Genesis. Specifically, Genesis 12:3 states Godâs promise to Abram (later Abraham): âI will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through youâ [1].
Christian Zionists interpret this as an eternal and unconditional promise made not only to Abraham but to his physical descendants, the Jewish people. They believe this covenant includes the promise of a specific territory, the land of Israel (Genesis 15:18-21). Therefore, to âblessâ the Jewish people is to support their right to this land and their national sovereignty within it. Conversely, opposing the state of Israel is seen as âcursingâ the Jewish people, which would invite Godâs judgment upon oneself or oneâs nation [2].
This interpretation of the Abrahamic Covenant is central to a theological system called Dispensational Premillennialism, which gained popularity in the 19th and 20th centuries, largely through the teachings of John Nelson Darby and the influential Scofield Reference Bible [3]. This system provides the framework for modern Christian Zionism and has several key tenets:
For Christian Zionists, the modern state of Israel plays an indispensable role in the events leading up to the Second Coming of Christ. Key prophetic events they believe must occur in Israel include:
Because the existence and security of a sovereign Jewish state are seen as prerequisites for these biblical prophecies to be fulfilled, supporting Israelâpolitically, financially, and spirituallyâis considered a way of participating in Godâs divine plan for history [6].
This theological conviction translates directly into concrete action:
It is crucial to note that Christian Zionism is not a universally held Christian belief. Many other theological traditions, particularly those that adhere to Covenant Theology (common in Reformed, Presbyterian, and some Catholic and Lutheran traditions), hold a different view. Covenant Theology often includes a doctrine known as supersessionism, or âreplacement theology,â which teaches that the Christian Church is the âNew Israel.â In this view, the promises and covenants made to national Israel in the Old Testament have been fulfilled in and transferred to the universal Christian Church. Adherents of this view believe that the modern state of Israel holds no special theological significance beyond that of any other nation-state [7].
In conclusion, the belief that Christians have a religious duty to support Israel is primarily driven by the theological framework of Christian Zionism and Dispensational Premillennialism. This view combines a literal interpretation of the Abrahamic Covenant with a specific understanding of end-times prophecy, in which the modern state of Israel plays a central and divinely ordained role in the fulfillment of Godâs ultimate plan for humanity.
Sizer, Stephen. âChristian Zionism: an introductionâ (PDF). Sizer, a prominent critic of the movement, provides a detailed historical and theological overview. He expresses the view that Christian Zionismâs interpretation of Genesis 12:3 is foundational to its entire belief system, creating a mandate to bless the modern state of Israel to receive Godâs favor.
Weber, Timothy P. âHow Evangelicals Became Israelâs Best Friend.â Christianity Today. Weber, a historian, explains how a specific âpremillennial dispensationalistâ theology, which sees the founding of Israel as a key sign of the end times, propelled evangelicals into becoming staunch political and financial supporters of the nation. He views this alliance as a relatively recent but powerful phenomenon.
Durbin, Daniel. âWhat Is Dispensationalism? A Brief Explanation of the 7 Dispensations.â Christianity.com. This article provides a straightforward definition of Dispensationalism. It explains the systemâs core tenets, including the literal interpretation of Scripture and the distinction between Israel and the Church, which are essential for understanding why its adherents believe modern Israel has a unique prophetic role.
Burge, Gary M. âTheir Theology Is Wrong: A Christian scholar explains why evangelicalsâ support for Israel is based on a misreading of the Bible.â The Atlantic. Burge, a New Testament scholar and critic of Christian Zionism, argues that the dispensationalist distinction between Israel and the Church is a theological error. He expresses the view that the New Testament presents a unified people of God and that applying Old Testament land promises directly to the modern state of Israel is a misinterpretation.
Lewis, David. âWhy Christians Should Support Israel.â David Lewis Ministries. Lewis, a proponent of Christian Zionism, articulates the belief from an insiderâs perspective. He argues that the 1948 rebirth of Israel was a âsuper signâ of the end times and a fulfillment of Ezekielâs prophecy. He expresses the view that supporting Israel is a biblical command necessary for ushering in prophetic events.
Sharif, K. and C. DâAngelo. âFor many U.S. evangelicals, support for Israel is a religious obligation.â NPR. This news report explains the political impact of Christian Zionism. The authors highlight the views of leaders like John Hagee of CUFI, showing how theological beliefs about prophecy and covenants are translated into powerful political lobbying to ensure unwavering U.S. support for Israeli policies.
The Gospel Coalition. âWhat Is Supersessionism?â This article explains the concept of supersessionism (or âreplacement theologyâ). It expresses the contrasting theological viewpoint that the Christian Church has succeeded national Israel as the people of God, thereby inheriting the covenant promises. This view negates any special theological status for the modern state of Israel.
Some Christians, particularly those within evangelical and fundamentalist traditions, believe that supporting the modern state of Israel is a religious duty rooted in their interpretation of the Bible. This perspective is often associated with Christian Zionism, a theological movement that views the establishment and protection of Israel as fulfilling divine prophecies and covenants. Not all Christians share this view; for instance, many mainline Protestant, Catholic, and Orthodox Christians emphasize social justice, Palestinian rights, or alternative interpretations of scripture that do not prioritize political support for Israel [1]. However, for those who do hold this belief, it stems from a combination of biblical, theological, and eschatological (end-times) reasons. This response explores these key motivations, drawing on historical and contemporary sources.
A primary reason is the belief in Godâs eternal covenants with the Jewish people, as described in the Hebrew Bible (Old Testament). Central to this is the Abrahamic Covenant in Genesis 12:1-3, where God promises Abraham (considered the patriarch of the Jewish people) land, descendants, and blessings, stating: âI will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.â Many Christians interpret this as a directive that supporting Israelâseen as the modern embodiment of Abrahamâs descendantsâinvites divine favor, while opposing it risks divine disfavor [2].
This view extends to other scriptures, such as Godâs promise of the land of Canaan to the Israelites in Genesis 15:18-21 and Deuteronomy 30:1-5, which prophesy a return from exile. Supporters argue that the founding of Israel in 1948 and events like the 1967 Six-Day War fulfill these promises, making political and financial support a way to align with Godâs will [3]. Organizations like Christians United for Israel (CUFI) emphasize this, urging advocacy for Israelâs security as a moral and spiritual imperative [2].
Another significant factor is premillennial dispensationalism, a theological framework popular among evangelicals since the 19th century. This interprets the Bible as dividing history into âdispensationsâ or eras, with Israelâs restoration as a prerequisite for the end times. Key texts include prophecies in Ezekiel 36-37 (the âdry bonesâ vision of Israelâs revival), Daniel, and Revelation, which are seen as predicting Israelâs regathering, a period of tribulation, the Antichristâs rise, and Christâs Second Coming to rule from Jerusalem [4].
In this view, supporting Israel hastens these events and fulfills Godâs plan for humanityâs redemption. For example, the return of Jews to Israel is believed to set the stage for the Battle of Armageddon and Christâs millennial kingdom. Influential figures like John Nelson Darby and Cyrus Scofield popularized this through the Scofield Reference Bible, influencing millions of American evangelicals [3]. Critics within Christianity argue this interpretation is selective and ignores New Testament emphases on spiritual rather than national Israel, but proponents see it as literal obedience to scripture [1].
Theologically, some Christians view the Jewish people as still âchosenâ by God, with a distinct role separate from the Church. This âdual covenantâ or replacement theology critique posits that God has not abandoned His promises to Israel, even after the advent of Christianity. Romans 11:1-2 and 11:29 are often cited: âGod has not rejected his people⌠for Godâs gifts and his call are irrevocable.â Supporting Israel is thus seen as respecting Godâs sovereignty and participating in His redemptive plan, which includes the eventual conversion of Jews to Christianity during the end times [4].
This belief has practical implications, such as lobbying for U.S. foreign policy favoring Israel, providing humanitarian aid, or opposing international criticism of Israeli policies. Events like the Holocaust are sometimes framed as satanic attempts to thwart prophecy, making Israelâs survival a spiritual battle [2].
Historically, Christian Zionism gained momentum in the 19th century through British and American figures like Lord Shaftesbury, who advocated for a Jewish homeland based on biblical restorationism. The 1948 establishment of Israel was hailed as a miracle, reinforcing these beliefs amid Cold War geopolitics and rising evangelical influence in the U.S. [3]. Today, this manifests in political activism, with groups like CUFI boasting millions of members who see support for Israel as combating antisemitism and aligning with biblical mandates [2].
Itâs important to note that this view is not universal. Many Christians, including those in liberation theology traditions, prioritize peace, justice for Palestinians, and interpretations that see the Church as the ânew Israelâ (supersessionism). Organizations like the World Council of Churches advocate for balanced approaches [1]. Nonetheless, for adherents, supporting Israel is a profound expression of faith, blending scripture, prophecy, and geopolitics.
[1] BBC News article by Tom Bateman (2023) - This source explains Christian Zionism neutrally, highlighting why some evangelicals support Israel based on prophecy while noting criticisms from other Christians who emphasize Palestinian rights. BBC News
[2] Christians United for Israel (CUFI) official website (2023) - CUFI expresses a strong pro-Israel view, arguing that biblical covenants mandate Christian support for Israelâs security and existence as a religious duty. CUFI
[3] âThe Politics of Apocalypse: The History and Influence of Christian Zionismâ by Daniel G. Hummel (2022) - Hummel provides a historical analysis supporting the view that Christian Zionism stems from dispensationalist interpretations of prophecy, influencing U.S. policy. Oxford University Press
[4] âChristian Zionism: Road-map to Armageddon?â by Stephen Sizer (2004) - Sizer critiques Christian Zionism but outlines its core beliefs in end-times prophecy and covenants, presenting it as a duty for believers while arguing against its theological validity. InterVarsity Press