As I pen these words in March 2026, Israel and the United States are locked in an aggressive attempt to permanently damage the repressive regime of the Islamic State of Iran. With that important goal, the objectives of the US and Israel are to disrupt Iran’s program to refine enough nuclear material to build a nuclear bomb and to crush Iran’s aim to finance world terrorism aimed at the destruction of the modern state of Israel.
While my purpose of this post is NOT to argue the pros and cons of the current war effort, I am concerned with the many voices that are blaming Israel for “pulling the US into another war in the Middle East.”
Sadly, a sizeable force of Israel’s detractors exists inside evangelical Christianity. Many of these evangelical influencers are opposed to any effort that positions Christians in a supportive role to the nation of Israel. Therefore, to prevent any hint of evangelical support of Israel, Christian critics of the modern Jewish state are bent on a mission to delegitimize the modern state of Israel. How?
Some evangelical leaders are adamant in denying that today’s Jewish people have any connection to the biblical Israel. In other words, the Jewish people living in Israel and the Diaspora outside Israel are “fake Jews.”
Consequently, why would Bible-believing Christians want to support a nation of impostors who are pretending to be part of the nation that Yeshua, the Messiah of Israel, belonged to while He was on earth 2000 years ago?
Then we witness other Bible-clutching leaders and theologians who claim the Church is the true Israel. In other words, a more genuine spiritual Israel, i.e., evangelical Christians, are now replacing Jewish people who are OUTSIDE the Body of followers of Yeshua.
Where do these Israel-denying efforts by Christians leave the Jewish people? In part 1 of this post, I surmised that any denial of Israel’s rightful place in the ongoing promises of God assigns Israel to a “phantom status.” If Gentile followers of Yeshua replace Jewish people, or if Jews are proven to have no connections to the biblical nation of Israel, the Jewish state is a nebulous nation with a “stolen identity.”
This post will answer one question: “Who is the nation of Israel?” Are those, like myself, who call themselves Jewish, embracing a false identity? Most importantly, is there any indication in the New Covenant Scriptures that the nation of Israel no longer exists and has now been replaced by the Church? If so, we should be able to find solid evidence in the NT scriptures that Israel’s identity has undergone a radical transformation. The modern state of Israel is nothing more than a “p” antom Israel.”Israel’s identity
Are the biblical Israel and the modern state of Israel the same?
I never thought I’d be asking this question in 2026. Let me state this question differently: Are the modern state of Israel under Benjamin Netanyahu and the biblical Israel under King David two distinct entities with no connection between them?
Of course, many centuries separate the two bodies called “Israel.” Yet, why should a doubt be raised whether Jewish people descended from Abraham and his offspring now residing in Israel are not the same?
When one fantasizes that the Israel of the Hebrew Scriptures no longer exists and has been replaced by the New Testament Church, that person has transformed modern-day Israel into a shell of its former self. This Christian belief is called “replacement theology.” I view this newly rendered Israel as a “phantom Israel.”
Replacement theology is the primary source of the mystification of Israel. Those who redefine biblical Israel into a spiritual Israel need to have their view of a shadow Israel demystified.
Kirk Cameron’s Bizarre Views on Israel
In a recent YouTube video from the messianic ministry, First Fruits of Zion, the podcast host Jacob Fronczak discusses Christian celebrity Kirk Cameron’s views on the modern state of Israel. In brief, Cameron questions whether the ancient nation of Israel and the modern Jewish state are identical. Several evangelical pastors, such as Andy Woods, and other scholars have astutely responded to Cameron’s misguided view on Israel.
The Promises to Abraham Are Meant ONLY for the Patriarch
As an example of Cameron’s baffling position on Israel, he maintains the blessings promised to Abraham apply ONLY to the patriarch, but NOT to his descendants. The former TV star appears to be wearing foggy lenses when he suggests the nation of Israel does not appear in the establishment of God’s covenant with Abraham, “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 (Genesis 12:2 ESV) (bold font added by author).
If Israel is not the nation promised to Abraham, according to Kirk Cameron, who is the nation God promised would come forth from Abraham? Could it be Edom or Turkey? Perhaps the nation God promised to the patriarch is Great Britain. I’ll let the reader answer this question.
Next, we spring over to the Book of Matthew to see how this former tax collector employed the messianic prophecy of Zechariah. We immediately detect the same issues we discovered in our previous investigation of Zechariah 9:9.
Famous statue in the centre of Bremen, Germany, depicting the donkey, dog, cat and cockerel from Grimm’s famous fairy tale The Bremen Town Musicians Darren Baker | Dreamstime.com
Did Jesus ride on one animal or two? Did He mount them separately or both simultaneously?
I like the common-sense approach to these questions that Louis A. Barbieri Jr. offers in the Bible Knowledge Commentary:
“Only Matthew mentioned a donkey along with the colt. A simple explanation of what some call a contradiction is that when Jesus rode the colt, the mother donkey naturally went along.” (Matthew 21:7 ESV) (Louis A. Barbieri Jr., Matthew, The Bible Knowledge Commentary, 1983, paragraph 21163).
Hence, Jesus entered the holy city with two donkeys, but He rode only one.
This explanation, offered by Louis A. Barbieri Jr., is full of practical wisdom. I’m ready to consider this dilemma solved. But life is never that simple.
It is unsurprising that, despite this straightforward explanation, Bible students want to argue other positions. In the rest of this section, we will indulge some of our contrarian friends.
Growing up in New Jersey as a seven-year-old was an East Coast dream. Swimming at the sunlit Jersey shore. Fishing in northern Jersey lakes. Strolling through New York’s Times Square. I was a dyed-in-the-wool Jersey boy.
No New Jersey summer was complete without the family visit to Atlantic City’s Steel Pier. Of course, I spent the day dogging my parents about when we would attend Steel Pier’s diving horses extravaganza.
Who wouldn’t be thrilled to watch a woman on horseback plummet 40 feet into a water tank?
The Roy Rogers Rodeo was another contender for my attention. At this Western round-up in New York’s Madison Square Garden, I fantasized I would become the first Jewish buckaroo.
Unfortunately, my parents were adamant that horseback lessons should take a rear saddle to my Bar Mitzvah preparations.
Every winter, my Mom and Dad would ferry my brother and me through the Lincoln Tunnel to attend the Barnum and Bailey Circus at MSG. I always looked forward to the clown acts, but loved the daredevil horseback stunts most.
My favorite horseback riding trick is known as Roman riding. A performer stands or balances on the backs of two horses driven abreast, taking hurdles or performing other stunts.
I was always convinced these dazzling skills only belonged in the three rings or a riding arena. Yet I was recently briefed that Jesus may have performed a daredevil balancing act when He paraded into Jerusalem on what some believe was two donkeys.
Messiah’s Unusual Entrance into Jerusalem
I recently encountered this dilemma surrounding Yeshua’s Triumphal Entry while teaching a seminar on the messianic prophecies in the Gospel of Matthew. I was expounding on Yeshua’s entrance into Jerusalem in fulfillment of the messianic passage in Zechariah 9:9, which reads:
“Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey “ (Zechariah 9:9 ESV).
In Matthew 21:5-7, the gospel writer quotes from the Minor Prophet Zechariah to show how Yeshua’s jaunt into the holy city fulfills this prophecy:
“Say to Daughter Zion, ‘See, your king comes to you, gentle and riding on a donkey, and on a colt, the foal of a donkey.’ ” The disciples went and did as Jesus had instructed them. They brought the donkey and the colt and placed their cloaks on them for Jesus to sit on” (Matthew 21:5-7 NIV11).
In the NIV and the KJV’s translation of Zechariah 9:9, the Messianic King rides into the holy city on two donkeys. In stark contrast, in most English translations of Zechariah 9:9, the Messiah journeys into a rejoicing Jerusalem on one donkey.
Unsurprisingly, a class member raised her hand to inquire about this quizzical discrepancy in the Matthew text. The student wondered, “Why does Matthew record two donkeys, a mother and a young colt? Didn’t Zechariah prophecy that the Messiah would ride on ONE donkey?
The student questioned further, “Matthew also recorded that Jesus sat on THEM. Did Yeshua sit on BOTH the mother donkey and her colt simultaneously?”
The picture this Bible student was portraying turns Yeshua’s entry into Jerusalem into quite a spectacle. Did He ride on the donkeys both at the exact moment or one at a time? I did not have an immediate response.
I knew my understanding of this passage required more research
I also encountered another quandry about the Triumphant Entry. Was Yeshua’s entry into Jerusalem actually “triumphant”?
Pastors often claim Jesus journeyed into Jerusalem to claim Himself as the long-awaited King of Israel. Initially, the Jewish crowds accepted Jesus’ victorious entry four days before Passover. But later in the week, the “same” crowds cried for Yeshua’s crucifixion.
Was Yeshua’s journey into the city of David a victorious military event? Did the crowd misunderstand Yeshua’s message in His memorable entry before His crucifixion?
I decided to do a deep dive into the messianic prophecy of Zechariah 9:9. Then, I would spring over to Matthew 21 to further investigate this possible biblical juggernaut. The results of my private investigation are found in this article.
Christians frequently ask me why Jewish people struggle with the image of a cross. My response is always the same, “It’s the history attached to the cross that gives Jewish people a reason to eschew this symbol sacred to Christians.” Who is responsible for this theological war waged on the New Covenant significance of the cross?
In the past 200 years, Christians have shouldered the sign of the cross in their wars on so-called infidels. Even today, followers of Jesus brandish the cross at political events. Onlookers are led to believe the Christian message is in full support of various civic causes-good and bad-when the cross is displayed at these protests.
Hence, there has been a war on the cross in ancient Christian history. This same confusion regarding the biblical significance of the cross is apparent when evangelicals glue the cross symbol to contemporary secular political aspirations.
To elaborate on this pressing question uttered by Jewish people, I authored an article in 2016. I used the subtitle “The Roots of the Problem of the Cross in the Eyes of Jewish People.”
In this short piece, l focused on the torrid history of the medieval Crusades. Recently I revised this composition and added additional insights.
In this revised article, I am mostly concerned with several parallels of the Crusader mentality leaking into modern evangelical Christianity’s political stance. The imagery of the cross as the vehicle of God’s spiritual redemption is distorted by a cadre of Christians. Sadly, these actions confuse many Jewish and non-Jewish people.
The Cross Appears Where It Should Not Be
For the past 5-6 years, the cross symbol has appeared at political rallies as a Christian stamp of approval of an event, a candidate, or a political ideology. Zealous Christians are hijacking the cross imagery for their purposes. In their patriotic fervor, the protestors seem unaware of the military stigmas attached to the cross from the Crusaders.
For example, at the January 6 insurrection at the Capitol Building, both peaceful and militant evangelicals wielded the cross as they protested the national vote that elected Joe Biden as president. From a well-researched article on Christian nationalism from the Joint Baptist Committee, we learn:
One of the most ubiquitous symbols on January 6 was the Christian cross. Latin crosses are “the principal symbol of Christianity around the world,” according to the Supreme Court, and, as used on January 6 by the insurrectionists, one of the clearest displays of Christian nationalism.
Sword & shield with light-painting illumination
They [participants at January 6 event] erected an 8-foot wooden cross in Freedom Plaza (at the White House end of Pennsylvania Avenue) and another 8-foot tall cross at the Capitol that became disturbingly iconic after the crowd prayed around it
The Cross is Used to Send a Message It Should Not Give
I embrace the American freedom to express one’s political views. Nonetheless, I am stunned at how the flagrant use of the biblical symbol of divine pardon is thoughtlessly attached to extreme right-wing politics. For further information on the appearance of Christian symbolism at the January 6 event, click here.
How can the redemptive symbol of Christianity be conjoined with any form of partisan politics? Does any political group possess the authority to utilize the crucifix icon to support their cause?
The way I see it, when a political faction adopts the image of the cross in connection with their viewpoint, this action implies their perspective is THE authoritative Christian way of thinking. The message is clear: Any faithful follower of Yeshua (Jesus) will and should back any ideology that commanders the cross to bolster their outlook.
This misuse of the cross to support a secular political effort is reminiscent of the militant Crusaders who affixed the cross to their shields as they rampaged across Western Europe.
Need I say modern evangelical patriots are NOT determined to harm anyone as the Crusaders did. Nevertheless, when the cross is displayed at an event where government property is destroyed, attacks on law enforcement personnel take place, and anger is unleashed on dissenters, how is the redemption promise of the Messiah communicated?
My title, “The War on the Cross,” describes how the misuse of the cross by followers of the crucified Messiah clouds our salvation declaration. Rather than zero in on those who reject the good news of salvation, believers in Jesus need to discern how we can be the ones making war on the message of the death of the Suffering Servant.
