Future Israel: Why Christian Anti-Judaism Must Be Challenged, Vol. 3 Book

This topic (and book) was brought to me by an unbelieving Jewish man who started studying the New Testament (NT) because he has observed anti-Semitism historically in Christianity and wanted to see for himself if the source was the NT, or an improper interpretation of the New Testament. So, up front, I want to challenge my friend that Jesus and the majority of the NT writers are Jewish, and their writings are not anti-Semitic. And Horner does great job showing that through appealing to OT and NT sources. Another reason this topic is of considerable interest to me is the number of my friends that are becoming more Reformed in areas beyond Soteriology to a Reformed Eschatology and Ecclesiology.

In Future Israel Horner traces a correlation between anti-Semitism in history and a Reformed Ecclesiology and Eschatology. His premise is that replacement theology (the idea that the Church has replaced Israel as the people of God) can and has led to terrible anti-Semitic views/actions in the past. He does not conclude (I don't think) that one causes the other but I think this book fires a real and necessary warning signal to today's resurgence in Reformed Eschatology/Ecclesiology.

It is significant that Horner is reformed in his education, and other areas of theology. His subject of expertise is Puritan literature (Bunyan in particular). Also, John MacArthur wrote a positive review of the book and recommends Future Israel as "required reading for every pastor, seminarian, and student of Bible prophecy."

Beyond demonstrating a correlation between replacement theology and anti-Jewish thought, Horner develops the NT's claims of a continuing Jewish National/existence today and into God's plans yet future.

Before I survey the chapters, I'll make a couple of general observations.

First, although his documentation is sound and convincing, some of the language can be over-emotional, almost volatile. His link between quotes of replacement theologians concerning Israel and anti-Semitism is exaggerated in some places (see discussion on chapter two below). But one has led to the other in History so it is a warning that should not be ignored. As this is a subject that should bring great sorrow to us, I definitely understand the emotion.

On the subject of readability: wow this book was difficult to get through, and I enjoyed the topic! There are lengthy quotes on nearly every page. It would have been great if Horner would have summarized half of them in a sentence quoting the individual. The book would have been 1/3 the length and much more enjoyable. That being said, Horner is not writing for popular reading so perhaps I just need to grow up.

Below is a brief overview of the chapters:

Chapter 1 - Israel and Christian Anti-Judaism in Contrast

In this chapter Horner offers a contrast between Augustine/Calvin and Bonar/Spurgeon. From these men Horner contrasts two positions - the view that National Israel has no distinctive eschatological hope with the view that National Israel does have a distinctive national hope.

Chapter 2 - Israel and Centuries of Christian Anti-Judaism

Horner documents centuries of "anti-Judaism" in Christian thinking by surveying positions and quotes from Christians in 13 different sections of Christian history. In most of these sections there are examples of alarming anti-Jewish thought in Christian literature. Let me offer to my Jewish friends another apology for these positions that are antithetical to the Love Jesus has for all Jewish people and is also antithetical to the love of early believers like Paul who would gladly go to Hell if only Jewish people would come to believe in Jesus. But let me also offer a few notes of explanation - not excuses but explanation.

1. Many of these periods of history are dark (hence the term Dark Ages). In many of these seasons of church history true believers are in the extreme minority - especially in the realm of church leadership. Be careful not to quote as Christian someone who's heart and soul has not been transformed by the love of Christ.

That being said there are quotes from men whom we regard as champions in other areas of doctrine whose' position on the Jewish nation is horrible. I would get up and walk out of the room were I to hear Ambrose say Jewish people are a "house of impiety, a receptacle of folly, which God himself has condemned"... or Chrysostom "I hate the Jews for they have the law and they insult it." So let me offer a couple other thoughts that are extremely important in this regard. I wish Horner would bring these out as well.

2. The age of the separation of church and state and religious freedom is a relatively new idea. We read our culture back into many of these previous times. The view that Islam has towards the nations it conquers is the only view of past history. "Covert or die." Even at the founding of the American states, you would have to be of a certain faith or denomination in order to be accepted in that state. There were exceptions, but unbelief was a State offence - a crime. I think that freedom of faith is a wonderful thing! But we have to acknowledge that this is not the norm in most cultures in history. So don't read today's freedom of religion back into a past context.

Jewish people were spoken against and persecuted not because they were Jewish per se, but because they were unbelieving. If I were alive back then and I believed in a marshmallow god who showered starbursts and rainbow wings on everyone who offered praise and homage to her I would be persecuted with all the hatred and vitriol of those who persecuted Muslims and Jewish unbelievers. Of course this was wrong back then, just as it is today. True Christianity dies for it's belief's suffering gladly for the cause of Christ. This is the testimony of the first two hundred years of Christianity.

One more thought to consider.

3. Many Christians persecuted and spoke against others who were Christians that did not hold to their particular denominational belief. The same anti-Jewish language that Horner cites could be cited as spoken from "good Christians" to other "good Christians." This was an age where spiritual matters were much more weighty than material matters. If someone taught in error they were called to the carpet (or sadly, execution). Souls were at stake - eternal existence hung in the balance and there was no room for mincing words or taking matters lightly. There is some good we can learn from this in our culture. Today we are so slow to call out false teachers that they spread much more quickly. Of course, they took this to a fault (especially considering the first point above).

In fact, in the reformation times I would be persecuted because of my view of baptism. Even though I call myself a Christian I am not the type of Christian that the State is so I would be persecuted till I got in line. And if I didn't change or leave I would be killed!

One quick illustration of this. Luther and Zwingli met with several other reformers to see if they could iron out their differences and combine forces to help link the Reformation movement in Switzerland (Zwingli) with Germany (Luther). They found a consensus on fourteen points. But on one point (their position on the Lord's Table) they could not come to a consensus. What was Luther's response? Agree to disagree? No - he said they were all going to Hell (his retort was not in the modern nomenclature - he was serious) and stormed out of the meetings.

Do I excuse their actions? No. But it helps me see the culture in which some of these quotes against Jewish people fall. They are still horrible - but as you put them among similar quotes from Christians to Christians they are more understandable. They are not excusable but understandable... I believe Luther (and other reformers) would have said the same things about their own wives had they known they were guilty of the same unbelief. Sad but true.

Chapter 3/4 - Israel and Contemporary Examples of Christian Anti-Judaism in the US/UK

The next two chapters are given to expose Anti-Judaism in current thought (US/UK). If you have read my three reasons for understanding Anti-Judaism quotes in Church History past, you know that those reasons go out the window in current theology. Horner links the Anti-Jewish thought today with a reformed eschatology/ecclesiology.

Horner quotes from Albertus Pieters (Western Theological Seminary in MI), Loraine Boettner (Princeton), Gary Burge (Wheaton), O Palmer Robertson (African Bible College, Knox). He spends a big chunk of the chapter refuting an essay by Robertson and going line by line through an "Open Letter to Evangelicals and Other Interested Parties: The People of God, the Land of Israel, and the Impartiality of the Gospel.

Although the quotes in these two chapters are more subtle than the ones from the previous (anti-Judaism in History). Horner examines how replacement theology lends itself to being Anti-Jewish - especially with regard to the current Israeli/Palestinian debate. The Knox letter was good reading through a big chunk but sickening in how it spoke of Israel and Palestine almost as on equal footing with regard to the Land. If you disagree, read chapter 5.

The Anti-Jewish described in these chapters is more in tone than content and has more to do with the modern state of Israel. If the promises are fulfilled in the church then the Christian's position on the Modern Jewish state completely changes. Horner documents this change very clearly.

Chapter 5 - Israel and Christian Encounter with Zionism

This is a great chapter to get an overview of the history of the Israel state - a very helpful survey.

Chapter 6 - Israel and Christian Anti-Judaic Hermeneutics in History

The chapter surveys replacement theology throughout the ages of the church. Horner also quotes many disagreed with the replacement theology of the day. The largest portion of the chapter deals with eschatology (doctrine of end times) and especially Fairbairn, Bavinck and Vos.

Chapter 7 - Israel and Christian Anti-Judaic Hermeneutics Today

Horner shows how often in Reformed circles, the OT is miss-read through the lenses of the NT, reinterpreting clear OT passages in light of NT theology.

"An anti-Judaic eschatology is most often grounded on a NT re-interpretation of the OT. By this means the 'Christianizing' of the OT results in it being evacuated of its distinctive Jewish roots and substance" (pg. 186).

Although we see the OT in light of the NT and it gives greater OT understanding, the greater understanding should not change the essence of the language. Often the normal language of the OT text points to Jesus - but where it does not we don't stretch to fit it in. We shouldn't see the church in the honey of the carcass of the lion that Sampson enjoyed. Nor do we reinterpret clear promises to Israel to belong solely to the church.

Especially helpful in this chapter is a section that walks through three popular passages which are used to demonstrate a new New-Covenant Hermeneutic (Hosea 1:1/Matthew 2:15; Amos 9:11-12/Acts 15:16-18; Zech 12:10-14/John 19:37, Rev 1:7).

Chapter 8 - Israel and the Harmony of Spiritual Materiality

Often pre-millennialism is criticized for being too physical, too earth-centered. Here Horner gives scriptural support for a continuing understanding of the physical in our spiritual future. Also he highlights a resurgence of this concept in recent Post-millennial writers. In the pre-millennial system, "materiality is not ultimately to be transcended, but rather transformed" (pg. 214).

Chapter 9 - Israel and the Inheritance of the Land through Abraham

For Horner this is the crux of the issue. If God's promises are based on unconditional promises to Abraham then we cannot assume that the NT church supersedes these promises thus abrogating them for Abraham's children. After all, we would not think that as possible to the promises of blessing to "all the nations of the earth." He shows how God's land-possession promises and nation promises to Israel are not just based on the Mosaic covenant and therefore conditioned upon obedience, but are based on the unconditional, eternal Abrahamic Covenant.

He quotes Bavnick, Cranfield, Lloyd Jones, and Waltke against this position, especially in their understanding of Romans 11. However, he walks through Luke 21:2-24, John 1:11, Romans 9:26, Romans 11:1, 26, 29, Galatians 3:16, 21 in support.

Chapter 10 - Israel and a Romans 11 Synthesis

This is a valuable chapter in the book as Horner goes step by step through Romans 11 developing the Biblical understanding of Israel in NT eyes. Also he explains some of the NT passages used most often by Replacement Theologians to prove that Israel is replaced by the church (Galatians 6:16; Ephesians 2:11-22; Hebrews 8:7-13; 10:15-18; Jeremiah 31:40 1 Peter 2:9-10).

Especially significant is Romans 11:28, "from the standpoint of God's choice they are beloved for the sake of the fathers."

Chapter 12 - Israel in Need of the Prodigal Gentile's Love

Horner enjoins Gentiles to rise up in evangelizing and bringing Jewish people to a saving understanding of Messiah, Jesus. If you interpret the parable of the prodigal son as the Jewish older brother looking down on the salvation of the Gentile younger brother who came to the Father fresh with the smell of swine spit. How degrading! Then we now see the relationship completely switched. Horner applies this same story to those who now look down on evangelistic outreach to Jewish people.

"Certainly the Jews of Jesus' time were contemptuous in their regard for the Gentiles. But how strange it is that today so many Gentile Christians, and hardly any Jewish Christians, are of the opinion that now it is the Jews that are beyond redemption and forever cast aside by the Father in heaven. On the part of some Gentile Christian, their attitude toward ethnic Jews and national Israel is literally disgraceful" (pg. 312).

I'll end with Horner's conclusion as well as a beautiful poem.

"As was stated in the introduction of this volume, in the field of eschatology there are matters of lesser significance that concern the antichrist, the great tribulation, the rapture, etc. But the issue of the place of Israel in the Bible, and especially in relation to the NT, is a transcendently important one. With regard to this vital matter of national Israel's present existence or nonexistence according to divine covenant, history plainly leads us to an unavoidable conclusion: profound ethical and practical consequences are involved here - even issues of life and death. It is for this reason, among other lesser matters, that I have felt compelled not only to make such a vital distinction in the field of what is really important in eschatology, but also to vigorously defend that doctrine which tends to rectify such an appalling anti-Judaic heritage" (pg 330).

Wake, harp of Zion, wake again,
Upon thine ancient hill,
On Jordan's long deserted plain,
By Kedron's lowly rill.
The hymn shall yet in Zion swell
That sounds Messiah's praise,
And Thy loved name, Immanuel!
As once in ancient days.
For Israel yet shall own her King,
For her salvation waits,
And hill and dale shall sweetly sing
With praise in all her gates.
Hasten, O Lord, these promised days,
When Israel shall rejoice;
And Jew and Gentile join in praise,
With one united voice.
James Edmeston, 1846