Why Christians Disagree About Israel
Few modern issues have exposed deep divisions within Christianity as sharply as the question of Israel and Zionism. What appears on the surface to be a political debate is, at its core, a disagreement about how Christians read the Bible, understand God’s promises, and define who the “people of God” are today.
For many Christians, the modern State of Israel cannot be separated from the ancient story of Abraham and God’s covenant with Israel. For others, the life and teachings of Jesus fundamentally reshape how those promises are understood. Both groups appeal to Scripture. Both believe they are being faithful. And yet they arrive at very different conclusions.
The question “Should Christians support Israel?” has become a hot topic lately. A few years ago, I read a book with that exact title by Dr. Jeff Myers, an evangelical leader who was making waves with this question. Until then, I had never even heard the question asked. I had always been taught, “Of course we support Israel—they are God’s chosen people.”
Myers argued that Christians could care deeply about Jewish people without giving approval to every action of a modern government. His position stirred controversy, but it forced me to think more carefully about what Scripture actually teaches and how Christ reshapes our understanding of God’s covenant.
More recently, a patient gave me a book (Hagee’s, In Defense of Israel) that argued the opposite—that Christians are biblically mandated to support Israel in all circumstances. When I gently disagreed, the conversation quickly became emotional. That exchange reminded me just how deeply this issue runs in the Christian imagination, especially within evangelical culture.
Christians who strongly support Israel often begin in Genesis. “I will bless those who bless you, and whoever curses you I will curse.” (Genesis 12:3) And again: “I will establish my covenant… and I will give to you and to your descendants after you the land of your sojournings… for an everlasting possession.” (Genesis 17:7–8)
These passages are read as evidence that the Jewish people retain a unique covenantal role in God’s plan and that the land promise continues into the present. The Psalms are also central: “Pray for the peace of Jerusalem: ‘May they prosper who love you.’” (Psalm 122:6) In the New Testament, Paul’s words in Romans are often cited: “Has God rejected his people? By no means!” (Romans 11:1)
Prophetic texts such as Ezekiel are sometimes connected to modern events: “I will take you from the nations and gather you from all the countries and bring you into your own land.” (Ezekiel 36:24) Within this framework, the reestablishment of Israel in 1948 is often seen as a fulfillment of prophecy and a sign of God’s ongoing plan. This way of reading Scripture is especially common in Evangelical Christianity, shaped by dispensational theology, which distinguishes between God’s plan for Israel and God’s plan for the Church.
Other Christians begin with Jesus himself. When Christ stands before Pilate, he declares: “My kingdom is not of this world.” (John 18:36) Paul writes: “There is neither Jew nor Greek… for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.” (Galatians 3:28–29)
Here, the covenant is seen as fulfilled in Christ rather than tied to a modern nation-state. Frankly, I don’t know how else to view this verse.
Jesus’ teachings emphasize peace and mercy: “Blessed are the peacemakers.” (Matthew 5:9) The prophets insist on moral accountability: “Do justice, love mercy, and walk humbly with your God.” (Micah 6:8) And the parable of the Good Samaritan reminds believers that neighbor-love crosses political and ethnic boundaries: “The one who showed him mercy… Go and do likewise.” (Luke 10:36–37)
For these Christians, which I tend to side with, Zionism is understood primarily as a political movement (in America) that must be evaluated morally like any other.
Many Evangelicals emphasize prophecy and a literal reading of Old Testament land promises. Israel’s existence is often tied to God’s faithfulness to Abraham and to end-times expectations. Catholic theology takes a more restrained approach. It does not interpret modern Israel as a direct fulfillment of prophecy. Instead, it emphasizes human dignity, just war principles, and Christ’s command: “Love your enemies and pray for those who persecute you.” (Matthew 5:44)
Where Evangelicals may ask, “What does this mean for God’s plan?” Catholics more often ask, “What does justice and peace require right now?”
However, this is not a “Catholic vs. Evangelical” debate. There are many within both traditions that have differing opinions. And I want to differentiate between support for Jews and support for the Jewish government. As a Catholic, I believe this is one of reasons Christ set up his Church—the Catholic church. When there exists disagreement amongst Christians, the Church should settle the matter. And it does.
Blindly supporting a government—with our tax dollars and prayers—even if it’s committing genocide is DIFFERENT than supporting the people of Israel. This is why I do not include myself as a “Zionist.”
At heart, this disagreement is not only about Israel. It is about how Christians read the Bible:
Are God’s promises tied to land and nation, or fulfilled in Christ and the Church?
Is prophecy meant to guide modern politics, or to reveal spiritual truths?
How should faith respond when ancient Scripture meets modern warfare?
In the end, what seems most faithful is not blind allegiance to any political movement, but obedience to Christ’s call to pray, to seek peace, and to remember that every human life bears the image of God.
