Photo: Adobe Stock
Eschatology, or the study of the end times, is one of the great theological debates, engaging some of the finest minds in church history. Three dominant teachings remain within Christianity: amillennialism, postmillennialism and premillennialism.
Historically, amillennialism was the most widely taught theory in the church, essentially teaching that the 1,000 years in the Book of Revelation are symbolic, that Christ reigns now from heaven and that His return will bring final judgment and the new creation.
Similar to amillennialism, postmillennialism historically taught that many of the prophecies in the Old and New Testaments have already been fulfilled, and that God’s chosen people (Israel of the Old Testament) find their fulfillment in the New Covenant through Christ.
It is the modern-day premillennial position, specifically connected to dispensationalism, that has Israel playing an integral role in the end times. These teachings gained popularity in the late 19th and early 20th century and remain dominant in much of Protestant Christianity. As far back as J. Frank Norris (a notable Baptist) writing President Harry S. Truman and attempting to convince him that Israel must exist, to every president since supporting Israel, there has been a serious connection to Israel from a large segment of Christianity.
The end of times directly connects to the return of Jesus Christ, which all three adherents of eschatology acknowledge. However, for many premillennialists, there are prophecies yet to be fulfilled that must occur before Christ returns. This aspect of Israel’s relationship with the United States is often overlooked, and it helps explain the significant religious implications in the modern alliance.
Much of the religious makeup of the United States is deeply connected to evangelicals, who often fall within the premillennial position. In this teaching, Israel (the state) and the Jewish people are expected to face a great tribulation, after which a widespread turning to Yahweh through Christ occurs (Zech. 12:10; Rom. 11:25–27). Therefore, for this group, protecting Israel is not merely a matter of foreign policy, but a biblical obligation tied to God’s promises in Scripture.
We should ask then, how should amillennial and postmillennial Christians view Israel? In a similar manner to their premillennial brothers and sisters, it is true they too should seek the salvation of the Jews, in the same way as with any person. It also remains true that many Christians live in Israel today, and some even serve in the Israeli Defense Forces. Likewise, Christians of any tradition acknowledge Israel’s historical importance, whether through its place in redemptive history or the many archaeological findings that continue to affirm the truth of Scripture.
Premillennialism inarguably dominates much of modern Protestantism today, and every American politician aware of foreign policy is surely aware of this. Since the aftermath of World War II, Americans must educate themselves, knowing that Israel’s unique relationship with the United States is far more significant than that of a typical Middle Eastern ally.
Regardless of one’s view of end-times teachings, the connection between the global Church and Israel remains inseparable. Yet above all, Christians are called to pray for Israel’s peace (Ps. 122:6) and for the salvation of the Jewish people (Rom. 10:1), knowing that in the end, every promise of God finds its ‘Yes’ and ‘Amen’ in Christ (2 Cor. 1:20).
