Why Christians Should Support Israel — But Not Blindly

There is a lot of talk about Israel right now.

Some Christians believe supporting Israel is a biblical obligation. Others think modern Israel has no theological significance whatsoever. Some defend every Israeli policy reflexively. Others treat Israel as uniquely illegitimate among the nations.

Both extremes miss something important.

Christians should support Israel — but not blindly.

Before explaining why biblically, morally, and geopolitically, let me say this: I have spent time there.

In 2019, I traveled throughout Israel for ten days alongside multiple Christian scholars and apologists. We toured from the northern border down to Tel Aviv. I stood on the shores of the Sea of Galilee and took a boat ride across the waters where Jesus walked. I floated in the Dead Sea. We spent several days in Jerusalem — walking its ancient streets, praying at historic sites, and engaging with people whose lives are shaped by thousands of years of sacred history. We also crossed into Palestinian-controlled territory and spoke with residents there.

The land is not an abstraction to me. It is a real place filled with real people living complex lives under real pressures.

During that time, I spoke with religious Jews, secular Jews, Messianic Jews who believe Jesus is the Messiah and the second person of the Trinity, Jews who are evangelical Christians, Israeli Muslims, Palestinian Muslims, and Palestinian Christians. I shared a taxi ride with a Muslim Israeli who spoke freely and graciously about life in his country. I met Palestinian Christians who expressed love for their brothers and sisters in Christ who are Messianic Jews — and still wanted to see them dead because of the political conflict (he had the freedom of speech to say such things in Jerusalem)! I witnessed firsthand the religious freedoms that both Christians and Muslims possess within Israel’s borders.

My perspective is not shaped by headlines alone. It is shaped by conversations, observation, and lived experience on the ground.

That experience did not convince me that the Israeli government is perfect. But it did convince me that the situation is far more complex than slogans suggest — and that moral clarity requires careful thinking rather than reflexive reaction.

Let me explain why — biblically, morally, and geopolitically.

I. A Biblical Argument for Supporting Israel Today

Let us begin with a carefully structured biblical case.

This argument does not depend on a particular eschatological view, a prophetic timeline, or dispensational assumptions. It rests on covenant theology, Pauline exegesis, and moral obligation.

Step 1: The Moral Principle

The first foundational truth is this: God commands His people to seek the good, protection, and blessing of those whom He has covenanted with and whom He continues to preserve in His redemptive plan (Gen 12:1–3; Rom 11:1, 28–29).

Genesis 12:1–3 (ESV)

1 Now the LORD said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. 2 And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. 3 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.”

This is the foundation of the Abrahamic covenant. Israel is not an accidental people in redemptive history. They are the chosen vessel through whom blessing would flow to the entire world.

Romans 11:1 (ESV)

1 I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin.

Paul’s answer — which is following the life, death, and resurrection of Christ — is emphatic: God has not rejected His people!

Now consider the climactic summary near the end of the chapter.

Romans 11:28–29 (ESV)

28 As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. 29 For the gifts and the calling of God are irrevocable.

Commentary on Romans 11:28–29

Paul acknowledges a real tension. “As regards the gospel” — many in Israel presently stand in unbelief. “As regards election” — they remain beloved because of God’s covenant with the patriarchs.

This is not salvific universalism for biological Jews. Paul has already made clear that not all ethnic Israel is spiritually saved (Rom 9:6). Rather, this is corporate covenantal election. Israel remains beloved “for the sake of their forefathers” — Abraham, Isaac, and Jacob — because God does not revoke His covenantal commitments.

“The gifts and the calling of God are irrevocable” means:

• God does not rescind His redemptive-historical purposes.

• He does not change His position and abandon His covenant story midway.

That does not make Israel politically infallible. It does not mean every Jewish person is automatically saved.

It does mean that Israel retains ongoing covenantal significance in God’s redemptive plan.

What This Does — and Does Not — Claim

This premise is NOT about:

• End-times charts.

• Date-setting.

• A particular eschatological system.

It simply rests on three theological pillars:

• The Abrahamic covenant remains foundational to redemptive history.

• Paul explicitly denies that God has rejected ethnic Israel.

• Israel retains a continuing corporate identity in God’s purposes.

Thus: Christians may not treat the Jewish people as covenantally irrelevant or spiritually discarded.

And if God continues to preserve them within His redemptive purposes, Christians should be extremely cautious about opposing or cursing what God has chosen to preserve.

Step 2: Continuing Corporate Significance

A second theological pillar is this: The Jewish people (ethnic Israel) remain a distinct covenantally significant people group in God’s ongoing redemptive plan (Romans 9–11).

Paul clearly distinguishes between:

• The Church

• Ethnic Israel

And he warns Gentile believers not to become arrogant toward the natural branches (Rom 11:18).

Now I must reiterate something important:

When Scripture calls Israel “chosen,” that does not mean every ethnically Jewish person is automatically saved. Paul is explicit:

“Not all who are descended from Israel belong to Israel” (Rom 9:6).

There is a difference between:

• Corporate election to vocation

• Individual election to salvation

Israel was chosen to bring forth the Messiah — not to bypass the need for the Messiah.

So yes: Israel is God’s chosen people. But “chosen” does not mean “automatically saved.” Salvation is through faith alone in Christ alone.

Step 3: Moral Obligation Toward Vulnerable Peoples

Consider another building block of my case: Scripture commands believers to defend vulnerable peoples who are targets of unjust hostility and destruction (Prov 24:11; Ps 82:3–4). Indeed, this is why I have argued that it is impossible for both informed and consistent Christ followers in America to use their power to help advance — or to fail to use their power to effectively oppose — the great evil being advanced by the modern-day Democrat Party that targets babies, confused children, and women (all of whom are neighbors we are commanded to love, defend, and protect).

When an entire people group is targeted for annihilation — whether by Haman in Esther, by Nazis in the 20th century, or by modern terror groups like Hamas — defending the innocent is not optional.

Step 4: Connecting to Present Reality

Now consider a simple truth: In the present geopolitical context, the continued existence and defensive protection of the State of Israel is necessary for safeguarding a substantial portion of the Jewish people from existential threats.

The Jewish people today — particularly in Israel — remain uniquely and disproportionately targeted by groups openly calling for their destruction.

This is not conspiracy talk. It is documented rhetoric — it's exactly what is meant by the popular slogan chanted across America on college campuses:

"From the river to the sea, Palestine will be free."

While some who repeat the slogan may intend it as a call for Palestinian rights, historically it has been used by organizations committed to eliminating the Jewish state and killing the Jewish people who live in the land God promised them.

And even if one says "it's not about killing anyone," given that nearly half of the world’s Jewish population resides in Israel, the forced dissolution of that state would almost certainly result in mass displacement, expulsion, and catastrophic violence. Christians should therefore think carefully about the real-world implications of the language they adopt.

The Logical Conclusion

Thus: Christians have a biblical obligation to support the continued existence and defensive protection of the nation of Israel.

Notice what this does not require:

• It does not require dispensationalism.

• It does not require equating modern Israel with ancient theocracy.

• It does not require endorsing every Israeli policy.

• It does not require political tribalism.

It requires acknowledging ongoing covenantal significance and defending innocent life.

II. A Debt of Gratitude

Paul writes:

“To them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises… and from their race, according to the flesh, is the Christ” (Rom 9:4–5).

Through Israel came:

• The Scriptures

• The prophets

• The covenants

• And ultimately the Messiah who brings the offer of salvation to the entire world

Every Christian owes a historical debt of gratitude to the Jewish people for being the human instrument through which God brought redemption into the world.

We do not worship Israel. We worship Jesus — the Jewish Messiah. But we recognize the vessel God chose, and we should humbly acknowledge something more:

God may not be finished using that vessel.

Romans 11 (written by Paul after the resurrection of Jesus) does not read like a closed chapter.

It reads like an ongoing story.

III. Why the Hatred?

Step back and consider something sobering. The Jewish people have endured:

• Centuries of expulsion

• Pogroms

• The Holocaust

• Repeated wars aimed at their annihilation

• Persistent global antisemitism

  
  

Antisemitism has often taken forms that go far beyond political disagreement. In medieval Europe, Jewish communities were falsely accused of “blood libel” — the grotesque claim that they kidnapped and murdered Christian children to use their blood in religious rituals. These slanders fueled expulsions, mob violence, and massacres across England and continental Europe. Similar conspiracy theories have resurfaced in modern forms, recycling ancient myths in new language. The persistence of such irrational accusations demonstrates that hostility toward the Jewish people has frequently been driven not by sober political analysis, but by myth, fear, and irrational moral panic.

Another persistent accusation alleges that Jews “control the world” because of their historical association with banking and finance. This claim, too, distorts history. In many medieval European societies, Jewish communities were forbidden from owning land and excluded from guild membership, which restricted access to numerous artisan and commercial professions. At the same time, church law often limited Christians from lending money at interest. In the absence of broader economic opportunities, money lending became one of the few viable roles available to Jewish communities. What later became the seedbed for conspiracy theories began as a matter of survival under legal and social constraint.

There is a strange, recurring, trans-generational hostility directed at this one people group. From a biblical worldview, that should not surprise us.

If:

• God chose Israel as the redemptive channel through which the Messiah would come, and . . .

• The Messiah defeats the powers of darkness (Gen 3:15; Col 2:15),

Then it makes theological sense that the adversary would seek to destroy or delegitimize that people group and nation.

To be clear, this does not mean every critic of Israeli policy is satanic. That would be irresponsible. But it does mean that the persistent, irrational, trans-historical hatred of the Jewish people fits the biblical narrative of spiritual conflict.

In fact, it ought to be expected.

And that alone should make Christians cautious about aligning themselves with movements that demonize or delegitimize Jewish existence.

If Satan hates something, Christians should pause before joining the chorus. We must be careful.

IV. Exile, Survival, and Historical Astonishment

After the destruction of Jerusalem in AD 70 by Rome, the Jewish people were scattered across the world. For nearly two thousand years they (miraculously?) existed without a sovereign homeland.

And yet: In 1948, the modern State of Israel was (miraculously?) established.

Immediately after declaring independence, Israel was attacked by surrounding nations — and (miraculously?) survived and gained ground.

In 1967, during the Six-Day War, Israel faced coordinated threats from Egypt, Syria, and Jordan — and (miraculously?) prevailed and gained ground in six days.

From a purely secular perspective, this survival is improbable. We would not expect it.

From a biblical perspective, many Christians see echoes of the miraculous in passages like Isaiah 66:8:

“Can a nation be born in a day?”

Now let’s continue being careful.

Not all Christians agree on how prophecy applies. This is not an argument for a specific millennial or eschatological framework (I do not adamantly hold a particular view, although I do have my leanings). But this much can be said:

The continued existence of the Jewish people — and the re-establishment of a Jewish homeland after nearly 2,000 years — is historically extraordinary (possibly miraculous).

It gets my attention.

I cannot simply dismiss it.

V. Not Blind Support — Moral Maturity

Now let’s address the fear.

Supporting Israel does not mean endorsing everything its government does.

The Bible itself gives us the template with King David:

• Defeated Goliath. (Good David.)

• United Israel. (Good David.)

• Slept with Bathsheba and had Uriah killed. (Bad David.)

  
  

Covenant significance did not immunize him from moral critique.

In fact, Scripture records that when Israel persistently violated its covenant obligations, God disciplined the nation through exile. The Babylonian captivity was not the failure of God’s promises, but the consequence of Israel’s covenant unfaithfulness. Divine election did not guarantee divine endorsement of every policy, king, or national decision. God’s faithfulness to Israel never meant unconditional approval of Israel’s leadership. That biblical pattern alone should caution Christians against offering blind support to any modern Israeli government.

We can say: “Good David.” And: “Bad David.” Without contradiction — all while still being "pro-Israel."

VI. The Trump Analogy — Avoiding the Extremes

Let’s bring this home for modern Americans. Consider President Donald Trump. There are extremes in our country:

• The “Never Trumpers” who refuse to acknowledge anything good he has done.

• The “Always Trumpers” who refuse to acknowledge anything wrong he has done.

Both extremes produce irrationality — and sadly, this irrationality abounds in America today. Thankfully, remnants of rationality remain.

Intellectual integrity requires that we evaluate actions, not personalities.

Both extremes produce irrationality. Mature thinkers can say:

• “Good Trump” when he does something beneficial.

• “Bad Trump” when he errs.

• And call out wrongdoing without hysteria.

• And affirm all the good he has done without worship.

This avoids:

• Trump Derangement Syndrome.

• Trump Worship Syndrome.

The same principle applies to Israel’s government.

Christians can say:

• “Good Israel” when it protects civilians, upholds freedoms and human rights, and defends itself against objective evil.

• “Bad Israel” if it commits injustice.

• And still affirm Israel’s right to exist and right to the very small piece of land the size of New Jersey.

That is not inconsistency; it's moral maturity and rational responsibility.

VII. A Limiting Principle

Scripture commands:

“You shall not show partiality in judgment” (Deut 1:17).

If any government — Israel’s, America’s, or any other — commits grave injustice, Christians must oppose that injustice.

The Old Testament prophets repeatedly show that covenant status did not shield Israel from divine judgment. Isaiah, Jeremiah, Amos, and others confronted Israel’s leaders for injustice, oppression, and idolatry. At times, God Himself stood in opposition to Israel’s rulers. That biblical pattern reminds us that love for a people does not require endorsement of every policy enacted in their name.

Similarly, biblical support for Israel is not unconditional endorsement of every policy.

It is principled support for:

• The Jewish people.

• Their right to exist.

• Their right to defend themselves.

• Opposition to antisemitism.

• Defense of innocent life.

  
  

VIII. A Secular Case for American Support

Even if one brackets theology entirely, a pragmatic case remains for American support of

Israel:

• The most stable liberal democracy in the region.

• A strategic intelligence partner.

• A counterweight to evil Iranian expansionism.

• A hub of technological innovation that has blessed the entire world.

  
  

Israel protects:

• Freedom of speech.

• Religious pluralism.

• Christian communities.

• Muslim communities.

• Jewish communities.

• Atheist communities

• LGBTQ communities

Where else in the middle east can you find anything like that?

I personally know outspoken evangelical Christians who are thriving there. I have personally met Muslims freely practicing there. In a region dominated by authoritarian regimes and theocratic movements, Israel stands out. In fact, if America ever collapsed, I would choose to live in Israel because they would protect my right to practice Christianity and my freedom of speech.

From a purely geopolitical perspective, abandoning Israel would not produce peace. It would create a vacuum.

And vacuums in the Middle East have a rich history of producing anything but human flourishing.

IX. The Current War and Moral Clarity

Many Americans have turned sharply against Israel in light of the tragic loss of Palestinian civilian life during the current war with Hamas. Images of suffering children are heartbreaking, and Christians should never become numb to civilian death — no matter where it occurs.

But moral clarity requires more than emotional reaction. Hamas intentionally embeds military infrastructure within densely populated civilian areas. It has used schools, hospitals, and residential neighborhoods for weapons storage and operations. It has openly declared its desire to destroy Israel. The atrocities of October 7 — which included the deliberate targeting and slaughter of civilians (including the rapes and murders of women and children) — were not accidents of war, but objectively evil acts of terror.

It was satanic!

Under just war principles, a nation has the right — and indeed the responsibility — to defend its citizens against ongoing attack. That right does not disappear because an enemy uses human shields as Hamas does. When a military force deliberately hides behind civilians, it commits a grave moral crime and shifts much of the responsibility for civilian casualties onto itself.

This does not mean every military action is automatically justified. It does mean that Israel’s effort to dismantle Hamas is not morally equivalent to terrorism. War is not what we often see in the movies. It is brutal. Even just and righteous wars involve tragedy. The presence of civilian casualties, while heartbreaking, does not automatically render a defensive war unjust.

Christians must hold two truths together at once: (i) Civilian deaths are tragic and should grieve us deeply. (ii) A nation is morally permitted to defend itself against those committed to its destruction.

Bottom line: Refusing to defend oneself and one's neighbors against annihilation is not righteousness. It is abdication. After October 7th, Israel was not only justified in wiping out Hamas — they had a moral obligation to do so.

X. Supporting the People, Not Worshiping the State

Finally, let's consider a thought experiment:

Imagine you deeply love the theological and philosophical foundations of your country (like I love 'Merica). But your government becomes extremely corrupt (like I believe America did under Clinton, Bush, Obama, and Biden).

Do you:

• Stop loving your people (your neighbors)?

• Celebrate your nation’s destruction?

• Or oppose injustice while defending civilians?

Obviously the third option is the right answer.

Christians can do all of the following without contradiction:

• Oppose Hamas.

• Oppose terrorism.

• Critique policies.

• Defend Palestinian civilians (while acknowledging Israel's right and responsibility to take Hamas out of power with military force).

• Defend Israeli civilians.

• Reject antisemitism.

• Reject blind nationalism.

  
  

The key distinction is this: (i) Even good governments are imperfect and can still err. (ii) All humans bear the image of God.

XI. The Balanced Conclusion

Christians should support Israel.

This is not because Israel is perfect. It is not because all of her policies are righteous. It is not because modern Israel equals ancient theocracy.

It is because careful biblical and moral reasoning leads us there.

With all of this in mind, the following deductive argument can be offered:

A Deductive Argument for Supporting Israel’s Continued Existence

1. God continues to preserve ethnic Israel within His redemptive purposes, and the gifts and calling of God are irrevocable (Rom 11:1, 28–29).

2. Christians ought not oppose or undermine what God continues to preserve within His redemptive purposes.

3. Scripture commands the defense of vulnerable persons facing unjust destruction (Prov 24:11; Ps 82:3–4).

4. The Jewish people face ongoing unjust threats of destruction from hostile actors who openly call for their eradication.

5. In the present geopolitical context, the continued existence and defensive capacity of the State of Israel is presently necessary for safeguarding millions of Jewish persons from those threats.

6. Therefore, Christians have biblical and moral reason to support the continued existence and defensive protection of Israel.

   
   

Notice what this conclusion does — and does not — entail.

It does not entail that every Israeli policy is just, It does not entail that Israel is morally infallible. It does not entail blind nationalism or zionism.

Covenantal significance does not imply governmental perfection.

Indeed, Scripture itself records that when Israel violated its covenant obligations, God disciplined the nation through exile. Divine election did not shield Israel from correction. The prophets stood against Israel’s leaders when they committed injustice. That biblical pattern alone warns us against offering uncritical endorsement of any modern government.

We ought to support Israel because:

• God’s covenantal promises and purposes are not erased.

• Through Israel came the Messiah.

• The Jewish people remain historically — and in ways consistent with the biblical account of spiritual opposition — persistently targeted.

• Justice demands the protection and defense of innocent life.

• Moral maturity rejects blind tribalism.

Christians worship Christ alone. We do not worship a nation-state. But we must recognize the vessel God chose — Israel. And we remain open to the possibility (probability?) that God is not finished using that vessel yet. A biblical case can be made that we should at least be open to this possibility. Therefore, we approach this issue with theological seriousness rather than mere political reflexive feelings.

Support without idolatry.

Critique without hatred.

Gratitude without naivety.

Justice without partiality.

That is a biblical posture and a rational position.

Stay reasonable (Isaiah 1:18),

Dr. Tim Stratton