What is Zionism / Christian Zionism?

Sadly not. In fact, various groups of Christians have, again and again, stood up to support Israel and the settlements of Jews in biblical 'Israel', partly through financial support, partly through collaboration with conservative Jews. In this way, a powerful movement (Christian Zionism) was formed.

Such initiatives may be well meant. But now we see, how easily they can back-fire and become counterproductive. They achieve the opposite of what they intended and give lots of ammunition to those who oppose the Christian faith. These opponents can now point out (sadly, not wholly without basis) that Christians are trying to 'help' fulfilling the prophecies. First through their support, at the time, for the establishment of the State of Israel, and now through their desire to provoke an 'Armageddon'.

This question may seem far fetched to some but in the light of movements such as ‘Christian Zionism' etc., it may be good to spell this out. The Bible does not encourage believers to try and ‘make prophecy happen'. God Himself watches over His Word and makes sure that it comes to pass (Jer. 1:12). In most cases there is nothing Christians could do to bring about the fulfilment of prophecy, and if they could it would only detract from God's glory and lower the significance of the fulfilment (it would be man's work rather than God's intervention).

Zionism

We have referred to Zionism, an infidel and political organization for the restoration of the Jews to their own land. At its first Congress in 1897, 117 societies were represented: in 1908, more than 1,000. Fifty journals in many languages advocate Zionism. “Zionism,” says Mr. A. E. Thompson, “has spread like a prairie fire, while the plain of rationalistic Judaism is ablaze, the mountain of orthodoxy, lifting its head Godward, is aglow with patriotic fire.”

The well-known Zionist movement has unified and made articulate Jewish sentiment the world over. Its great object is to secure Palestine as the home of the nation. It is not the only movement afoot with the same object in view, but it is the greatest and most expressive of the hopes of Jewry. There can be no doubt but that in it is seen the fulfilment of the first part of Ezekiel's vision of the Dry Bones (chap. 37). For centuries the nation has been scattered amongst the Gentiles, with neither country, flag, nor king, nor national life. Their bones were very dry, and their hope was lost, and they were cut off from their parts (v. 11). But God has not forgotten them. He has said, "Behold, O my people, I will open your graves, and bring you into the land of Israel and ye shall know that I am the Lord" (v. 12). God's clock seems to be about to strike the hour when this word shall be made good to them. As in the vision, bone is coming to bone and flesh and sinews are coming upon them, the unity of this people is appearing and they are speaking out their demands with no uncertain voice. The second part of the vision in which the nation is seen throbbing with life towards God will not be fulfilled yet, not until they have travelled the rough road of Jacob's sorrow which will bring them to full repentance for the rejection of their Messiah.

The first Zionist Congress was held in 1897, when the Jewish flag was raised, and Theodor Herzl of Vienna declared that the only solution of the Jewish question was the establishment of a Jewish state in Palestine. This declaration was taken up with great enthusiasm by the younger Jews, and organizations were formed all over the world. The awakening is a national one, and of intense feeling, as can be judged by their rallying songs, of which the following lines are a sample.

The first Congress outlined its aims: The promotion on suitable lines of the colonization of Palestine by Jewish agricultural and industrial workers. The organization and the binding together of the whole of Jewry by means of appropriate institutions, local and international, in accordance with the laws of each country. The strengthening and fostering of Jewish national settlement and consciousness. Preparatory steps towards obtaining governmental consent, when necessary, to the aims of Zionism.

Christians are polarised about Israel. Some say that it no longer plays a part in God’s plans for the earth while others advocate strongly for the state we call Israel today. The former follow a tradition of Bible teaching that replaces Israel with the church, though some are so radical in their thinking that one wonders whether they believe the Bible at all. The latter — often evangelical — can be so preoccupied with Israel that they seem to forget that Christianity is centred in Christ above (Col. 3:1–4). What does the Bible say?

The Jews did not return to the land in any numbers until the end of the 19th century when it was in the hands of the Muslim Ottoman Empire. The prospect of repossessing it was still a dream, yet this when Christians — especially so-called ‘brethren’ — had already begun to show from Scripture that Israel was destined to do just that (Jer. 33:10–13). What brought this about? The Spirit of truth guided believers to read the Old Testament prophecies according to their plain meaning[3] and in the light of the New (John 16:13–14). The scales fell from their eyes and they saw the future of Israel clearly. This was at the same time that God enabled them to recover the truth of the church as His heavenly people. These two distinct aspects of truth go hand-in-hand.

The story of Abraham is of vital importance in another (much debated) question: does Israel have a future? Is there a basis for Israel as a nation to have the hope of living, undisturbed in ‘the land', i.e. the land of Canaan ? Were the promises given to Abraham fulfilled when Israel entered the land (see Joshua)? Or are the promises fulfilled in some spiritualised way in the church? Surely not. The promises to Abraham were unconditional “Unto thy seed will I give this land” (Gen. 12:7); “all the land that thou seest will I give to thee, and to thy seed for ever” (13:15). See also 15:18; 17:8; (and also 28:13 and 35:12 showing that the promise was renewed to Jacob). It is true that all those who believe are children of Abraham and, therefore, blessed through his Seed, which is Christ (Gal. 3:7.9.16). But the blessing of the land is reserved for Abraham's earthly seed. This question is dealt with very capably in a book by T B Baines – of which an extract is included in this issue of T&T.

The first rule of interpretation is that the church is the seed of Abraham to which the promises are given. Now, that believers are the children of Abraham is not disputed. The question is whether they drain into themselves, and divert from Israel, the promises given under this head. In one of the Abrahamic promises, the seed named is Christ Himself; in the other, it is a countless multitude. To this innumerable seed was promised the perpetual possession of a certain geographical area, together with national supremacy in the earth. Now how can this be interpreted as the portion of the church? But since it has not yet been given to Israel, and since it is not the portion of the church, the promise still has to receive its fulfilment outside the church. In other words, the church does not set aside Israel, or usurp the promise of national blessing and glory. This is enough for our purpose, for if the church does not embrace all the unfulfilled promises, the common interpretation fails.

I. The first rule of interpretation is that the Church is the seed of Abraham to which the promises are given. Now, that believers are the children of Abraham is not disputed. The question is whether they absorb into themselves, and divert from Israel, the promises given under this head. In one of the Abrahamic promises, the seed named is Christ Himself; in the other it is a countless multitude. To this innumerable seed was promised the perpetual possession of a certain geographical area, together with national supremacy in the earth. Now how can this be interpreted as the portion of the Church? But since it has not yet been given to Israel, and since it is not the portion of the Church, the promise still has to receive its fulfilment outside the Church. In other words, the Church does not set aside Israel, or usurp the promise of national blessing and glory.