This year, many of us have been concerned about what is happening in the Middle East. Conflicts involving Israel, Iran, and the US have led Christians to ask serious questions. For example: As a Christian how should I view modern-day Israel? When someone says “we should pray for Israel,” what should I pray exactly? Do I pray for Jewish people to believe in Jesus, or for the state of Israel to be protected from its enemies?
As you might guess, the subject of Israel is wide, complex, and controversial. My message today focuses on one part of this larger issue: Christian Zionism. Christian Zionism is a movement of Christians who support the return of Jewish people to their ancestral homeland in the Middle East.
Today, I will briefly summarize the beliefs of Christian Zionism and the counterarguments of its critics. We’ll look at the most common Bible verses they use to support their views.
First, let’s pray. Lord, we pray for your peace and justice to prevail in the world. Help us, as brothers and sisters, to remain united in Christ even when we disagree. Amen.
What is Christian Zionism?
While Christian Zionists do not all share the same beliefs, they are united in supporting the return of Jews to the Middle East. Their influence—particularly from the United States—has had significant impact on the lives of people in the Middle East. This movement is present in Japan as well, so it is worth understanding and examining in light of Scripture.
Christian Zionism has one of its roots in a theology called dispensationalism, although not all Christian Zionists today agree with it. Dispensationalism draws a sharp distinction between Israel and the Church as two different peoples of God with distinct roles in God’s plan. God has specific promises for Israel—such as the restoration of the Jewish people to their land—that are not shared with the Church. This view is relatively new in church history, as it was developed in the 19th century.
In terms of Scriptural support, Christian Zionism is rooted in God’s promises to Abraham, the father of ancient Israel.
In Genesis 12 verse 2, God said to Abraham, “I will make you into a great nation . . .” Verse 3: “I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.” Verse 7: “To your offspring I will give this land.”
On today’s map, this land includes modern-day Israel, Palestinian territory, Jordan, plus parts of Egypt, Lebanon, Syria, Saudi Arabia, and Iraq.
From Genesis and other parts of the Bible, Christian Zionists derive the following beliefs:
First, the promise of land still belongs to the modern state of Israel today. Second, Jewish people still have a unique role in God’s plan today. Third, many Christian Zionists—but not all—believe God has separate plans for Israel and the Church. Fourth, the modern state of Israel, founded in 1948, plays a role in fulfilling biblical prophecies, especially concerning the end times. Fifth, Christians should bless Israel.
What does it mean to “bless Israel”? It could mean praying for Jewish people. But often it includes supporting the state of Israel financially or politically. This is especially evident in the United States, where Christian Zionists in government positions have influenced policy towards the Middle East.
For example, U.S. Defense Secretary Pete Hegseth holds prayer meetings at the Pentagon and attends Bible studies led by a preacher who says “God commands America to support Israel”. Some U.S. military personnel have even expressed concern that their leaders view the recent war with Iran as “not just fighting a war but fulfilling the book of Revelation itself.” So while my message today about Christian Zionism may sound political for a Sunday sermon, I hope you can see that these political positions are rooted in deeply held theological convictions.
Reasons for supporting Israel
Now, Christian Zionists do not all share the same reason for supporting Israel and the Jews’ return to their homeland. There are many possible reasons, but I’ll just share three.
The first is Genesis 12:3. It says, “I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.” Many Christian Zionists say: If you support Israel, especially the modern nation of Israel, God will bless you—either spiritually, materially, or politically.
Another reason for supporting Israel is believing that God has a special purpose for the Jews, including restoring them to their ancient homeland.
A third reason is believing that the Jews’ return to their ancestral land is a prerequisite for the second coming of Jesus. If we want Jesus to come back, we should help the Jews go home.
Two key questions
Moving on, let’s look at Bible verses that form the basis for Christian Zionism. We will also look at counterarguments by critics of this movement. Let me present them to you as I raise two questions:
Are there two peoples of God, or one? How will God fulfil his promises to Israel, especially concerning the land?
Are there two peoples of God, or one?
First, are there two peoples of God or one?
For many Christian Zionists, there are two peoples of God: Israel and the Church. Israel is seen as an earthly, national group, while the Church is a multi-ethnic, spiritual group. Romans 9 to 11 are often used to support this distinction. The key passage is Romans 11:25–26, where Paul says, “Israel has experienced a hardening in part until the full number of the Gentiles has come in, and in this way all Israel will be saved.” From this perspective, God’s plan for the Gentiles (that is, the Church) is like a pause of God’s main plan. His main plan is to restore national Israel, whose people will later believe in the Messiah.
Critics respond by also appealing to Romans 9 to 11. In Romans 9:6, Paul says, “. . . not all who are descended from Israel are Israel.” He distinguishes between ethnic Israel and true Israel—those who belong to God through the Messiah. In Romans 11, Paul uses the image of an olive tree: some natural branches are cut off because of unbelief, while Gentile believers are grafted in. Those without faith in Jesus are not part of this tree, while those who believe—both Jew and Gentile—together form one people of God in Christ. Also, in Romans 2 and Galatians 3, Paul reinforces that belonging to God’s people is defined by faith, not ethnicity. From this perspective, modern Israel is not identical with the true Israel described in these passages, and Christians are not obligated to support it on that basis alone.
In response, Christian Zionists call this view “replacement theology” and consider it anti-semitic, arguing that it implies God has abandoned his promises. Critics reply that the Church does not replace Israel; rather, God’s people are brought to fulfillment as Gentiles are included into the one family that began with Israel.
They also note that the New Testament applies to the Church a description originally given to Israel. For example, in 1 Peter 2:9, believers are called “a chosen people, a royal priesthood, a holy nation.” Ephesians 2:12–19 likewise describes Gentiles as once excluded from the “commonwealth of Israel” but now brought near and made fellow citizens. This points to continuity rather than replacement, with God’s people now centered in Christ.
How will God fulfil his promises to Israel?
Both Christian Zionists and their critics agree that God is faithful and has not abandoned his promises in the Old Testament. However, they disagree on how God fulfils his promises to Abraham, especially regarding the land.
This leads to our second key question: How will God fulfil his promises to Abraham?
Christian Zionists often point to Genesis 17:8, where God says, “I will give [it] as an everlasting possession to you and your descendants after you.” They also cite Romans 11:28–29, which says, “. . . they are beloved for the sake of the fathers. For the gifts and the calling of God are irrevocable. (vv. 28–29)”. From this, they conclude that God’s promises—including the land—still apply to Jews today, regardless of their response to Jesus.
The largest Christian Zionist group, the International Christian Embassy of Jerusalem, says this about conflicts in the Middle East: “These struggles are not just geopolitical; they have a spiritual dimension, reflecting the ongoing process of God showing favour to His people by bringing them back to the Land and ultimately to Himself through the Messiah . . . God is working towards a glorious conclusion . . . His unchanging plan for world redemption.”
In other words, God will fulfil his promises literally—through a restored, earthly nation of Israel in the Middle East.
Meanwhile, critics of Christian Zionism argue that God’s promises are not fulfilled literally in this way, but in Jesus.
In Romans 11, Paul’s statement that the Jews are “beloved” and that God’s calling is “irrevocable” points to God’s ongoing purpose to bring them to salvation, not a guarantee of covenant blessings apart from faith in Christ.
After all, God warned in passages like Leviticus 18 and Deuteronomy 28–30 that Israel would be ejected from the land if they continued in sin. The covenant promises, including the land, were tied to covenant faithfulness, and restoration was connected to repentance.
In the New Testament, covenant faithfulness is expressed in responding rightly to Jesus, the Messiah of Israel. Those who reject him cannot claim the promises on the basis of ethnicity alone, since they are fulfilled in Christ and received through faith.
If this is the case, then we must ask how God’s promises to Abraham are fulfilled in Christ. Traditionally the Church has believed that God’s promises are not cancelled but expanded and brought to their true meaning in Christ.
Firstly, the promise “I will make into you a great nation.” In the Old Testament, ancient Israel did become a great nation, and in Christ this promise is expanded. Galatians 3:7: “Know then that it is those of faith who are the sons of Abraham.” Galatians 3:16, “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 . . . who is Christ.” Jesus is the true son of Abraham, and those who believe in him are made sons of Abraham, forming the great nation promised.
Secondly, the promise of land is expanded in Christ. Romans 4:13: “. . . Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith.” The promise is no longer limited to a particular land, but points to the whole of renewed creation.
Thirdly, the promise that “all families of the earth shall be blessed” is fulfilled in Christ. Galatians 3:14: “He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit.” Through Jesus’ death and resurrection, anyone who believes in him receives the blessing of Abraham— including forgiveness, the Holy Spirit, and eternal life.
In 2 Corinthians 1:20, Paul teaches that God’s promises find their fulfilment in Jesus. After all, Jesus himself says in Luke 24:27: “And beginning with Moses and all the Prophets, he interpreted to [his disciples] in all the Scriptures the things concerning himself.” Therefore, Old Testament promises must be read in light of him and not apart from him.
Furthermore, the story of Israel reflects the story of all humankind. Like ancient Israel, all people fail to live out God’s ways and need a Savior. God sent Jesus to fulfil on Israel’s behalf what it could not do. Jesus obeyed God perfectly and inherits his blessings. In that sense, He is the true and perfect Israel. All who unite with him become part of true Israel, regardless of ethnicity.
So now, you have a rough idea of what Christian Zionists believe and how their critics respond.
In summary, Christian Zionists believe the promises are fulfilled through a restored earthly nation of Israel, while most Christians throughout 2,000 years of church history have understood them to be fulfilled in Christ and received through faith in him.
Today I’ve introduced a huge topic in a short time, so forgive me if I’ve not done a good job. Feel free to chat with me later if you want to discuss it more.
Handling controversial topics
Brothers and sisters, my hope is that even if we disagree on this or any issue, we can do so in love, without assuming the other person is stupid or not a real Christian. When believers disagree about the Bible, often both are seeking to obey Scripture but understand it differently.
I also hope we will listen to more than one perspective and seek the strongest version of opposing views. If we only know one view, how can we be sure we are right? We can learn from Christians across time and different denominations.
It’s easy to accept what we were first taught. When I studied in the US, the first church I attended regularly sent money to ministries supporting overseas Jews to return to Israel. As a young believer, I assumed all faithful Christians supported the state of Israel or the return of Jews to the land of their ancestors.
Over the past few years, I’ve been listening to minority voices like the Christians in Palestine. Not all Palestinians are Arab Muslims. There are Palestinian Christians who can trace their ancestry all the way back to the 1st century, when the Church began at Pentecost. But Israeli settlers are gradually taking their lands and soldiers are restricting their movements. Churches in Gaza have been bombed by Israeli airstrikes. Palestinian Christians feel they are treated like strangers or even enemies within in their own homeland. They also feel wounded by fellow Christians overseas. The beliefs of Christian Zionism make Palestinian Christians feel like they don’t belong in God’s story. Are they really supposed to give up their homes, in order for God’s purposes to be fulfilled?
Listening to them made me wonder: Can I support one group in a way that justifies another group’s suffering—and still say I am following the heart of Christ? Having said that, not all Christian Zionists ignore Palestinian suffering. Some seek to support Israel while speaking out against injustice, and it’s a tension they have to wrestle with.
Let me be clear: questioning Christian Zionism does not mean ignoring the suffering of Jewish people throughout history. Questioning this theology doesn’t mean we are automatically anti-Israel and pro-Hamas. We shouldn’t deny the reality of terrorism or the fear that Israeli citizens live with. Christians should grieve violence and injustice on all sides. The question is not whether Jewish people matter, but how God’s promises are fulfilled in Scripture.
Conclusion
In conclusion, Christians throughout history have used the Bible to support their political views. We should ask: Are we reading the Bible in a way that points us to Christ—and leads us to love all people, not just one group? Are our choices resulting in life and peace? Or in violence and death? Let’s pray.
Lord, as we seek to love the Jewish people, help us understand what Scripture says about them. Help us seek the good of all people—whether Israeli or Palestinian; Jewish, Christian, or Muslim. Help us reject all forms of hatred, including antisemitism, and not ignore suffering wherever it is found. Amen.
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