This question seems straightforward. Unfortunately, it is not. The difficulties with this question lie in both the meaning of the terms and the relationship between the Old and New Testaments.
To begin with, there is the question of what "Israel" means. This point has been the focus of attention, particularly in light of Tucker Carlson's interview with Senator Ted Cruz. During the interview, Senator Cruz explained that he supports Israel, by which he meant the modern nation-state of Israel, because the Bible tells him that those who support Israel will be blessed.
Carlson then responded by asking Senator Cruz, "But what does Israel mean?"
Senator Cruz appeared bewildered by the question. It was as if he wondered, "What do you mean, 'What does Israel mean?'"
You see, for Senator Cruz, there was only one answer: Israel means Israel.
What Does Israel Mean?
The problem, however, is much deeper than this. For one, the question may be asked as to whether or not the modern nation-state of Israel is the equivalent of the biblical nation of Israel, as Senator Cruz assumes. After all, the modern nation-state of Israel is a secular state and not a theocratic one (i.e., where God rules the nation) as Old Testament Israel was. In addition, approximately twenty percent of the citizens of Israel today do not identify as Jewish, but are in fact Palestinian, or Arab-Israelis.
Then there is the reality that "Israel" has several meanings even within the Bible itself. For one, "Israel" is the proper name for Jacob, the grandson of Abraham (Genesis 32:8; 35:10; 37:3), after he wrestles with God.
Second, "Israel" can refer to the twelve sons of Jacob (i.e., the twelve tribes—although the twelve tribes include the two sons of Joseph in place of Joseph and Levi: Numbers 1:2; Exodus 1:7; 3:10).
Third, "Israel" can refer to the northern ten tribes after they split from the southern two tribes of "Judah" (1 Kings 12:16; 2 Kings 17:6; Hosea 1:6). Fourth, "Israel" can refer to the righteous remnant: that is, the faithful people of God within the larger body of the "Israel" (Isaiah 10:20-22).
Jesus, the New Israel?
Although the word "Israel" may have multiple meanings in the Old Testament, approaching the New Testament raises even more questions about its meaning. Many scholars recognize that the New Testament applies titles and attributes traditionally associated with "Israel" to Jesus and the New Testament people of God.
For example, in describing Jesus and his family's escape to Egypt and their return, Matthew cites Hosea 11:1, "Out of Egypt I called My Son," and applies it to Jesus (Matthew 2:15). This suggests that Jesus is the Son to whom Hosea was referring to, even though in context Hosea was referring to the exodus of Israel from Egypt.
In addition, the New Testament clearly identifies Jesus as the Suffering Servant of Isaiah 53 (see Matthew 8:16-17; Luke 22:37; John 12:38; Acts 8:32-35; 1 Peter 2:22-25). The "servant," however, in the book of Isaiah, is explicitly identified as "Israel" (Isaiah 43:1; 49:3). Furthermore, Jesus declares that He is the "Light of the world" (John 9:5). Yet, "a light of the world" is a description for Israel (Isaiah 42:6; 49:6).
The fact that Jesus also declares that His followers are the light of the world (Matthew 5:14) further indicates that they too, through Jesus, have become the embodiment of God's covenant promises to Israel.
The New Testament Fulfillment View
This raises the question, then, as to whether the New Testament understands Jesus and His followers to be, in some sense, the fulfillment of "Israel." This question itself raises more questions. Namely, if Jesus and the New Testament people of God are, in some sense, the fulfillment of "Israel," what does that mean for the Jewish people, and what does this mean for the promise of restoration for Israel?
Needless to say, each of these questions involves differing convictions. To keep things somewhat simple, these convictions can be divided into two main views.
First, for those who believe that Jesus and the New Testament people of God are the fulfillment of the promises to "Israel," many will affirm that the message of the New Testament is that the restoration of Israel began with the coming of the Spirit at Pentecost.
This viewpoint emphasizes that the inclusion of nations (Gentiles) into the covenant family is precisely what God intended when He said to Abraham, "In you all the families of the earth will be blessed" (Genesis 12:3). Consequently, the answer to the question as to what the Bible says about the restoration of Israel is what the New Testament is about.
A key feature of this understanding is that the promise of Israel's restoration in Ezekiel 37 relates to the resurrecting of Israel (Ezekiel 37:12) and the giving of the Spirit (Ezekiel 37:14).
This, it is argued, is what the Gospel of John intends to show with its emphasis on the coming of the Spirit (see especially John 7:37-39; also 4:10, 13-14). Thus, when Jesus "breathes" on His disciples (note: God "breathed" on Adam and Adam became a living being: Genesis 2:7) and asserts, "Receive the Holy Spirit" (John 20:22), John is asserting that the fulfillment of Ezekiel's promise in which God will "breathe" (Ezekiel 37:9) on Israel and they will "come to life" (Ezek 37:9) has been fulfilled in the coming of Christ and His bestowal of the Spirit.
The fact that the language used in John 20:22 employs the same verb as the Greek version of Ezekiel 37:9 and Genesis 2:7 suggests that John drew a parallel between Adam's formation (Genesis 2:7), the promised restoration of Israel (Ezekiel 37:9), and the giving of the Spirit to the disciples of Jesus (John 20:22).
Views on the Jewish People Today
Among those who hold to this understanding, there is some disagreement on what this means for the Jewish people today. Though some maintain that there remains a distinct fulfillment among ethnic Jews, most would say that any such fulfillment must take place in Jesus.
For those who hold to the conviction that a promise of restoration remains for the Jewish people, there is no consensus on when or how the restoration will occur. Some contend that the restoration of Israel as a nation in 1948 represents the fulfillment of the biblical promises made in the Old Testament. Others argue that this may be the case, but uncertainty remains.
This position has several obstacles. For one, it is tough to maintain that the modern nation-state of Israel corresponds with the "Israel" of the biblical promises. In addition, there is the identification of "Israel." Some of the promises relating to the restoration of Israel appear to be directed at the northern tribes of Israel. If so, then how could the Jewish (Jews are descended from the southern tribes of Judah and not the northern tribes of Israel) people today fulfill the promises to "Israel"?
A Way Forward For Christians
There are many questions. What further complicates matters are the geopolitical questions surrounding the modern state of Israel and the role of Christians.
Are Christians supposed to "bless" Israel at all times, as Senator Cruz seems to believe? And, if so, what about the Christian call to love one's enemies (Matthew 5:44)?
What then might be a way forward?
What if Christians today loved everyone? What if the church were engaged in the work of Christ by caring for all persons equally?
Such an approach would be faithful to the commands of Jesus and, regardless of one's views concerning the Jewish people, it would be faithful to "Israel" as well.
After all, loving everyone would surely entail loving "Israel"—regardless of what one's view of "Israel" is.Rob Dalrymple, PhD has been a professor, dean, and lead pastor for over 34 years at colleges, seminaries, and the local church. He currently serves as the Executive Director of Determinetruth Ministries, which is a non-profit parachurch organization focusing on teaching and equipping pastors and leaders around the world. He is the host of the Determine Truth podcast and writes a weekly blog on Patheos. Rob also teaches Biblical Interpretation, New Testament Studies, and Philosophy at Grand Canyon University and the Flourish Institute of Theology. He is the author of several works on the Book of Revelation, including Follow the Lamb: A Guide to Reading, Understanding, and Applying the Book of Revelation and a commentary on the Book of Revelation titled Revelation: a Love Story.
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