Category Archives: Christian Zionism

Weird and Wacky Theology 2: Will the Jewish Temple be Rebuilt?

This second dose of Weird and Wacky Theology addresses whether the Jewish Temple will be rebuilt. Visit Jews for Jesus website and you can read an article by Zhava Glaser where she asks rhetorically,

“What flour is to bread, the sacrificial system is to the religion revealed in the Jewish Scriptures. It is not a garnish. It is not a flavoring. It is the very substance out of which the Jewish religion was constructed. We can forever design our own substitutes, but they cannot satisfy our yearnings the way God’s own provision can. Though some rabbis might minimize the revealed system of worship and its requirements, can the individual Jew neglect what God says? Can there be a “proper” Judaism without a priesthood, an altar, a sacrifice and a place on earth where God meets the individual?””

For many Orthodox Jews, the answer to these rhetorical questions is clearly ‘no’. They pray three times a day that the Temple will be built in their life time. Some Messianic and Dispensational writers agree. Arnold Fruchtenbaum, for example, writes,

“there will be a sacrificial system instituted in the Millennium that will have some features similar to the Mosaic system… What will the purpose of these sacrifices in light of Christ’s death? To begin with, it should be remembered that the sacrificial system of the Mosaic Law did not remove sin either (Heb. 10:4), but only covered them (the meaning of atonement in Hebrew). Its purpose was to serve as a physical and visual picture of what the Messiah would do (Isa. 53:10-12). The Church has been commanded to keep the Lord’s Supper as a physical and visual picture of what Christ did on the cross. God intends to provide for Israel in the kingdom a physical and visual picture of what the Messiah accomplished on the cross. For Israel, however, it will be a sacrificial system instead of communion with bread and wine. The purpose of the sacrificial system in the kingdom will be the same as the purpose of communion of the Church: In remembrance of me.” (Israelology, pp.810-811).

Fruchtenbaum is not alone – he is following the Cyrus Scofield who sees the sacrifices in Ezekiel’s Temple as ‘memorial’ offerings. The problem with this interpretation is that it is not what Ezekiel says! Ezekiel 43:19 says the sacrifice must be a ‘young bull’. O dear…

The idea that the Temple must be rebuilt was popularised by Moishe Rosen. He writes, “…at some point in these stressful days, the ancient Jewish Temple will be rebuilt on the holy Temple Mount in Jerusalem… Prophecy foretells the rebuilding of the Jewish Temple and the reinstitution of the sacrifices prescribed in the law of Moses. In a vision of the future Temple, Ezekiel received this word… Some way, somehow, the Temple will be rebuilt, in spite of the fact that two Arab shrines now stand on the only site on earth where this Temple may stand.” (Overture to Armageddon, p. 114).

David Brickner, the present Director of Jews for Jesus also believes this (Future Hope, p. 18). Now before I go any further, let me make it plain, this article is not a criticism of Jews for Jesus. I have invited UK staff of Jews for Jesus to teach in our church and I continue to affirm their evangelistic work – I just don’t agree with the dispensational presuppositions of some of their leaders.

As Fruchtenbaum rightly states, the Temple sacrifices, at best, only ever provided a temporary cover for sin. The daily sacrifices, and the smoke rising from the altar were a constant reminder of the need for a Saviour. How then could God encourage the sacrificial system to be reinstated when he had sent his son Jesus to be the ultimate sacrifice, to shed his own blood on the cross to take away our sin? As Glaser rightly concludes her article:

“Isn’t it ironic that it takes the New Testament to tell of the new altar, the everlasting sacrifice and the new high priest through whom gentiles as well as Jews are made holy?”

To suggest, as some Christians do, that sacrifices must be made once more to fulfill Bible prophecy sets one passage of scripture against another, and undermines the New Testament’s teaching that the work of Christ is sufficient, final and complete.

Those who advocate the need for a new Temple and reintroduction of sacrifices (whether for atonement or as a memorial) are nevertheless ignoring the way the image of the Temple is invested with new meaning. Subsequent to Pentecost, the Temple imagery is applied to the Church, the Body of Christ, the dwelling place of the Holy Spirit. For example, Paul, writing to the Church in Ephesus, describes them as part of the new living Temple.

“Consequently, you are … members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy Temple in the Lord.” (Ephesians 2:19-21)

In his letter to the Corinthians, Paul quotes from passages in Leviticus and Isaiah, both of which refer to the physical Tabernacle and Temple, and applies them to the Church.

“For we are the Temple of the living God. As God has said: ‘I will live with them and walk among them, and I will be their God, and they will be my people.’ ‘Therefore come out from them and be separate, says the Lord. Touch no unclean thing, and I will receive you.’” (2 Corinthians 6:16-17 citing Leviticus 26:12 & Isaiah 52:11)

In his letter to the Romans, Paul uses Temple language to describe how we are to offer, not a dead animal sacrifice but our bodies as living sacrifices as our act of worship (Romans 12:1-2). Peter does the same thing describing the Church using Hebrew imagery associated with the Temple (Psalm 118:22; Isaiah 28:16). Christians are, he says, being made into the new house for God, in which Jesus is the ‘precious cornerstone’ (1 Peter 2:5-7).

So the Temple in Jerusalem was only intended to be a temporary building, a shadow pointing to the day when God would dwell with people of all nations through Jesus Christ. The flow of biblical revelation is progressive and moves in one historical direction. Christians who support the rebuilding of the Temple in the belief that future sacrifices will be memorial offerings, or can even atone for sin, are committing apostasy. Why? Because they are trying to reverse the flow of revelation and go back to the shadows when we already have the light of Christ. In the words of the writer to the Hebrews:

“It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age, if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace.” (Hebrews 6:4-6).

And that is the final rub. People must choose between a religion and a relationship; between the
words ‘do’ and ‘done’; between law and grace; between the need to offer continual sacrifices for sin or accept the finished work of Jesus Christ in our place; between a physical Temple and a spiritual one; between one in Jerusalem that is redundant and one that encompasses the whole world that is under construction.

For further examples of wacky theology see:

Weird and Wacky Theology 1: Israel and the Church
Weird and Wacky Theology 2: Will the Jewish Temple be Rebuilt?
Weird and Wacky Theology 3: Armageddon out of here

Weird and Wacky Theology 1: Israel and the Church

As a taster for my new book on the use and abuse of the Bible in relation to Israel and the Church, I plan to highlight examples of eccentric interpretation that lead, at best, to dubious theology, and at worst, to heresy.

Jacob Prasch is a good example. Described as an “authentic Messianic teacher” on the anonymous Seismic Shock blog, Prasch uses the story of Rachel and Leah from Genesis to teach that Jesus did not desire the Church as his bride.

“Jacob came for a bride from his own people. He desired Rachel, but he did not get Rachel at first, but Leah. After he learned to love Leah as much as he did Rachel, he got Rachel as well. In the beginning Leah had all the babies, her womb was most fruitful. But then Rachel conceives. Israel shall be a fruitful vine. Jesus came for Israel. He wanted to marry Israel, but He did not get Israel. He ends up with the bride He did not desire at first, the Gentile church. After He learns to love the Gentile church, then He gets Israel. In the beginning, the church has all the babies. But in the end, Israel becomes a fruitful vine.” (Jacob Prasch)

You can read the context here.

Here’s another example from John Wilkinson, Founder and Director of the Mildmay Mission

“ … the Jewish nation as such is shunted to a siding until the times of the Gentiles run out, to allow the express train to pass, stopping here and there to pick up the Church, and then the Jewish nation will take her place on the main line of the Divine Plan, stop at all stations and take on the world.” (Israel my Glory, 1893, p.134).

As Kevin Daly observes, “In other words what Jesus failed to do by pouring out the Holy Spirit at Pentecost, the Jews will succeed in doing much better once the church is taken out of the way.” Gilbert Bilezikian rightly characterizes this theology as turning the Church into the ‘concubine of Christ‘.

David Brickner, revives J.N. Darby’s eccentric dispensational scheme, suggesting the last two thousand years history of the Church is merely ‘a parenthesis’ to God’s future plans for the Jews, who remain his ‘chosen people’. (see Future Hope, p. 18, 130; J. N. Darby, ‘The Character of Office in The Present Dispensation’ Collected Writings., Eccl. I, Vol. I, p. 94).

By contrast, the Apostle Paul describes the extent of Jesus’ love for the Church in Ephesians 5:

“Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.” (Ephesians 5:25-27)

Jesus himself said, ” Greater love has no one than this, that he lay down his life for his friends. You are my friends if you do what I command.” (John 15:13-14).

Just before he washed his disciples feet, the Apostle John writes so movingly, “Having loved his own who were in the world, he now showed them the full extent of his love.” (John 13:1)

Why was Jesus willing to die? The apostle Paul tells us in Ephesians 2 that Jesus died to reconcile both Jews and Gentiles to God the Father.

“His purpose was to create in himself one new humanity out of the two, thus making peace, and in this one body to reconcile both of them to God through the cross, by which he put to death their hostility. He came and preached peace to you who were far away and peace to those who were near. For through him we both have access to the Father by one Spirit.” (Ephesians 2:15-18)

The Lord Jesus has broken down the barrier between Jews and Gentiles who recognise him as their Lord and Saviour. It is tragic when some of his followers, Like Prasch, it seems want to focus on that barrier.

Perhaps just as revealing, is the fact that the anonymous author of Seismic Shock, who calls himself the Maverick, regards Prasch as an “authentic Messianic teacher”. He must therefore be a Messianic believer himself (i.e. a Jew who believes in Jesus). No secular Jew would describe a Christian leader in this way. If true, I find this very, very sad, that so-called followers of Jesus would choose to use an anonymous blog to to discredit other followers of Jesus in this way. The Apostle Paul insists,

“Rather, we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to everyone’s conscience in the sight of God.” (2 Corinthians 4:2)

It seems sad that their love of Zionism appears greater than their love of Jesus.

For further examples of wacky theology see:

Weird and Wacky Theology 1: Israel and the Church
Weird and Wacky Theology 2: Will the Jewish Temple be Rebuilt?
Weird and Wacky Theology 3: Armageddon out of here

New IVP Global Dictionary of Theology tackles Christian Zionism

Theological dictionaries are foundational to any theological library. But until now there has been no Global Dictionary of Theology, a theological dictionary that presumes the contribution of the Western tradition but moves beyond it to embrace and explore a full range of global expressions of theology.

The Global Dictionary of Theology is inspired by the shift of the center of Christianity from the West to the global South. But it also reflects the increase in two-way traffic between these two sectors as well as the global awareness that has permeated popular culture to an unprecedented degree.

The editorial perspective of the Global Dictionary of Theology is an ecumenical evangelicalism that is receptive to discovering new facets of truth through listening and conversation on a global scale. Thus a distinctive feature of the Global Dictionary of Theology is its conversational approach. Contributors have been called on to write in
the spirit of engaging in a larger theological conversation in which alternative views are expected and invited.

William A. Dyrness, Veli-Matti Kärkkäinen, Juan F. Martinez and Simon Chan edit approximately 250 articles written by over 100 contributors representing the global spectrum of theological perspectives.

Pastors, theological teachers, theological students and lay Christian leaders will all find the Global Dictionary of Theology to be a resource that unfolds new dimensions and reveals new panoramas of theological perspective and inquiry. Here is a new launching point for doing theology in today’s global context.

Nearly 250 articles by over 100 international contributors
Edited by acknowledged experts in global theology
Evangelical and ecumenical in perspective
The first major theological dictionary to explore the global range and varieties of theology
In an age of unprecedented global awareness, here is a standard launching point of theological research that will enrich every student’s understanding of theology
Moving beyond mission theology, it explores the local and global theological fruit of the inculturation of the gospel
Consistently anchors its discussions in Scripture and the historical development of doctrine
And includes an article of mine on Christian Zionism

Reviews and Endorsements

Stowe School Tackles Arab-Israeli Conflict

It was worth making the 151 mile round trip this evening, through the driving rain, to dialogue with between 80-100 of the most intelligent and articulate Sixth Formers you will find anywhere in Britain.

Stowe is one of the UK’s leading public schools with a wide range of nationalities represented. Members of the faculty invited me to address the historical and political context of the Arab-Israeli conflict, from an Israeli and Palestinian perspective, and summarise the position of the United Nations and rulings of the International Court of Justice.

The Faculty and Stoics engaged in a stimulating discussion, raising questions that centred on why Israel has been able to act with impunity and why the occupation, settlements and separation barrier are largely funded through US loan guarantees. The frustration expressed at the failure of British diplomacy to achieve the implementation of UN Resolutions was most encouraging. As with similar school presentations, I explained to the Stoics their homework – to resolve the Arab-Israeli conflict and succeed where their parents generation has failed. If some of the world’s brightest and best young minds cannot bring about a diplomatic solution based on justice and the rule of international law, then God help our world.

Messianic Good News (and the Perils of Dispensationalism)

Yesterday I returned from Johannesburg, South Africa, where I was attending the Messianic Good News Conference,’Israel in the Last Days‘

Messianic Good News was founded in 1950 for the purpose of proclaiming the good news of salvation in Jesus the Messiah to Jews and Gentiles primarily through the written format. They publish and distribute tracts and books for outreach as well as the quarterly, “Messianic Good News,” through which we aim to encourage and equip readers with a deeper understanding of the faith. The ministry originated in Hamburg, Germany in the late 1800’s with the conversion of a young Jew named Arnold Frank. Frank had a burden to share the good news of salvation with the many Jewish emigrants who were passing through Germany hoping to find a better life in the new world. He published and distributed gospel literature and he also responded to their dire physical needs by organising a soup kitchen, a hospital staffed with compassionate Christian nurses and the Mission House, “Jerusalem” to accommodate and disciple the many young Jewish enquirers who were responding to the gospel.

In 1938, at the age of 79 he was forced to flee to Ireland to escape arrest by the Nazis. The mission property was confiscated but Frank continued to minister in Ireland for a further 26 years until his death at the age of 106. Although the Nazis tried to destroy the work he had dedicated his life to, his legacy lives on through the labours of those whom he led to the Saviour.

One of those young men was John Düring, who fled to South Africa in 1938. In 1950, Düring, with Frank’s support and blessing, established the “Good News Missionary Society” primarily as a literary outreach to Jewish people. Düring established a strong witness to the Jewish people through the excellent literature produced by the society. In 2000 the society was renamed “Messianic Good News” and continues to publish and distribute literature proclaiming the good news about the Messiah. They have an office in Johannesburg, South Africa, as well as in America and their literature is also translated into Spanish and German.

It was heartening to meet many Messianic believers at the conference with a passion for the gospel, with a love for Jewish people and a desire to introduce Jesus to them, while at the same time repudiating the false gospel of dispensationalism and Christian Zionism.

One of the speakers at the conference was Kevin Daly, In his talk entitled, ‘The Good News to Israel and the Nations’ he exposed the dangers of dispensational teaching that insists God has a separate plan for the Jewish people apart from the Church. Daly illustrated this error with a quote from ‘Hebrew Roots’ teacher Jacob Prasch. Prasch uses the story of Rachel and Leah from Genesis to teach that Jesus did not desire the Church as his bride.

You can read the context for this erroneous theology here. Daly highlights the dangers of this false teaching,

“The Gentile Church was unforeseen, and somewhat of a disappointment and a second prize. Because of God’s failure to get the Bride he always wanted, he extended his favour to the Gentiles. By contrast, Jesus taught that flesh gives birth to flesh and counts for nothing. The NT states clearly concerning the unbelieving Jews: “They stumble because they disobey the message – which is also what they were destined for.” (1 Peter 2:8)

Does God’s plan depend on Man, or does Man depend on God’s Plan? The God-centred view is that God’s purposes prevail and unfaithful individuals disqualify themselves from participation. The humanistic, Judo-centric view which Prasch advocates is that God’s purpose was unfortunately frustrated by the non-participation of the Jews. The NT states further that salvation was always part of the Plan contained in the Abrahamic promise, and presents the Church as the fulfilment of God’s “eternal purpose”. The true worshipper, and the type that God desires, is the one that worships Him ‘in spirit and in truth’ (John 4:23-24).” (Kevin Daly)

I’ll share more about the conference in later postings.

Israel in the Last Days

ISRAEL IN THE LAST DAYS – a critical look at popular views of the end times

31 October – 1 November 2008

VENUE: Rosebank Union Church, Cnr. William Nicol Drive and St. Andrew’s Road, Sandton, Johannesburg

The response of many Christians to events in the Middle East is conditioned by their understanding of prophecy. We invite you to deliberate with us over doctrines that have shaped the worldview of many Christians, impacting both foreign relations and recent history.

Our four speakers will examine some of the popular teachings on the end times, ranging from the controversial subjects of who is Israel and who are the rightful heirs to the Promised Land to the speculations surrounding the tribulation and the millennium.

Apart from Peter Cohen and Kevin Daly, who are regular contributors to this website, we have invited two international speakers, Dr. Stephen Sizer and Alan Morrison, who have graciously agreed to participate in the conference.

We realize that these are controversial subjects on which Christians are divided. Our intention is to stimulate debate on these issues which have also affected the way in which the gospel is presented to both Jews and Muslims.

Follow these links for the Programme, Bookings and information on our Speakers.

Victoria Clark Reviews Zion’s Christian Soldiers

No one in Christian circles this side of the Atlantic has done more than Stephen Sizer to raise alarm bells about a ‘formidable and dangerous movement’ called Christian Zionism whose geopolitical peril he locates in the core conviction that ‘God blesses those nations that stand with Israel and curses those who don’t.’

What this conviction has meant, especially ominously since 9/11 2001 when the ensuing War (or Crusade) on Terror added copious grist to the Christian Zionist mill, is that the entire Muslim world is ‘cursed’, while Israel and her western allies are blessed. For a Christian Zionist there can never be an independent Palestinian state alongside Israel and nor must Israel ever be forced to abandon her illegal settlements in the West Bank, let alone her claim to Jerusalem as her indivisible capital. Christian Zionists expect no peace in the Middle East until Jesus Second Coming, so all efforts to obtain a peace there are pre-doomed to failure. That some important aspects of thus Christian Zionist worldview have neatly dovetailed with that of the Neo-conservatives in charge of US foreign policy in the Middle East since 2000 is well known, as is the fact that the evangelical Christian vote was vital to Bush’s victory in 2004.

Continue reading →

Jerusalem Declaration on Christian Zionism

“The Jerusalem Declaration on Christian Zionism” released Aug. 22. The statement was written by Latin Patriarch Michel Sabbah of Jerusalem and other local heads of Churches in Jerusalem.

“Blessed are the peacemakers for they shall be called the children of God.” (Matthew 5:9)

Christian Zionism is a modern theological and political movement that embraces the most extreme ideological positions of Zionism, thereby becoming detrimental to a just peace within Palestine and Israel.

The Christian Zionist program provides a worldview where the Gospel is identified with the ideology of empire, colonialism and militarism. In its extreme form, it laces an emphasis on apocalyptic events leading to the end of history rather than living Christ’s love and justice today.

We categorically reject Christian Zionist doctrines as false teaching that corrupts the biblical message of love, justice and reconciliation.

We further reject the contemporary alliance of Christian Zionist leaders and organizations with elements in the governments of Israel and the United States that are presently imposing their unilateral preemptive borders and domination over Palestine.

This inevitably leads to unending cycles of violence that undermine the security of all peoples of the Middle East and the rest of the world.

We reject the teachings of Christian Zionism that facilitate and support these policies as they advance racial exclusivity and perpetual war rather than the gospel of universal love, redemption and reconciliation taught by Jesus Christ.

Rather than condemn the world to the doom of Armageddon we call upon everyone to liberate themselves from the ideologies of militarism and occupation. Instead, let them pursue the healing of the nations!

We call upon Christians in Churches on every continent to pray for the Palestinian and Israeli people, both of whom are suffering as victims of occupation and militarism. These discriminative actions are turning Palestine into impoverished ghettos surrounded by exclusive Israeli settlements.

The establishment of the illegal settlements and the construction of the Separation Wall on confiscated Palestinian land undermine the viability of a Palestinian state as well as peace and security in the entire region.

We call upon all Churches that remain silent, to break their silence and speak for reconciliation with justice in the Holy Land.

Therefore, we commit ourselves to the following principles as an alternative way:

We affirm that all people are created in the image of God. In turn they are called to honor the dignity of every human being and to respect their inalienable rights.

We affirm that Israelis and Palestinians are capable of living together within peace, justice and security.

We affirm that Palestinians are one people, both Muslim and Christian. We reject all attempts to subvert and fragment their unity.

We call upon all people to reject the narrow world view of Christian Zionism and other ideologies that privilege one people at the expense of others.

We are committed to non-violent resistance as the most effective means to end the illegal occupation in order to attain a just and lasting peace.

With urgency we warn that Christian Zionism and its alliances are justifying colonization, apartheid and empire-building.

God demands that justice be done. No enduring peace, security or reconciliation is possible without the foundation of justice. The demands of justice will not disappear. The struggle for justice must be pursued diligently and persistently but without violence.

“What does the Lord require of you: To act justly, to love mercy, and to walk humbly with your God.” (Micah 6:8)

This is where we take our stand. We stand for justice. We can do no other. Justice alone guarantees a peace that will lead to reconciliation with a life of security and prosperity for all the peoples of our land. By standing on the side of justice, we open ourselves to the work of peace — and working for peace makes us children of God.

“God was reconciling the world to himself in Christ, not counting men’s sins against them. And he has committed to us the message of reconciliation.” (2 Corinthians 5:19)

Patriarch Michel Sabbah
Latin Patriarchate, Jerusalem

Archbishop Swerios Malki Mourad,
Syrian Orthodox Patriarchate, Jerusalem

Bishop Riah Abu El-Assal,
Episcopal Church of Jerusalem and the Middle East

Bishop Munib Younan,
Evangelical Lutheran Church in Jordan and the Holy Land