Anti-Semitism, defined as “hostility to or prejudice against Jewish people”, has reared its ugly head in Australia through graffiti on Jews’ cars and buildings, attacks on Jews at universities, public anti-Israel demonstrations, individual Jews confronted by Nazi salutes, texting hate speech and the burning down of a synagogue in Melbourne. Anti-Semitism is not new but the escalation of anti-Semitism in Australia is quite new and seems to be linked to the rapid increase in Middle Eastern migrants settling in Australia, some of whom have brought their hatred of Jews and of Israel with them. Christians, in particular, need to be concerned about this and to respond appropriately.
Old Testament anti-Semitism
In a way, anti-Semitism (anti-Semites, descendants of Shem), can be traced back through Old Testament history. We recall how the Egyptians saw the people of Israel living in Egypt as a threat and enslaved them. Pharaoh sought to destroy all the baby boys, but God miraculously delivered Israel and gave them the promised land of Canaan. Later, at different times, the Amalekites, Moabites, Philistines, Assyrians, Syrians (Arameans) and other nations attacked them; eventually Israel was conquered and most people exiled to Babylon. The LORD brought back a remnant for the sake of His church from whom the promised Messiah would be born, but the attacks continued. Behind these continuing attacks was Satan, desperately trying to destroy Israel and to prevent the Messiah from being born, as Revelation 12 reveals. Despite Satan’s efforts the Messiah did come in the person of Christ Jesus who, having completed His work of salvation, ascended to His heavenly throne. Satan was cast out of heaven and permanently barred from re-entering to accuse the brethren. Satan’s anger is now directed at eradicating Christ’s church.
Subsequent anti-Semitism
Is later anti-Semitism simply a continuation of Old Testament hatred against God’s people? Orthodox Jews say it is. And there is no doubt that there has been much anti-Semitism throughout the past 2000-plus years. The Romans attacked the Jews in Jerusalem horrendously during the Jewish revolt in Jerusalem, as foretold by Christ. Throughout the centuries Jews have endured anti-Semitism. Jews have faced economic deprivations. They were attacked during the crusades and throughout the Middle Ages. The French Revolution gave birth to racism whereby the Jews suffered badly in France, and subsequently in Poland, Russia and other countries. And we all know how, prior to and during World War 2, fanatical Nazis tried to wipe them out. Hitler, needing a scapegoat, saw in the Jews a people unable to fight back and which had, through economic necessity, become influential moneylenders. Their powerful position in the banking world led to much bitterness, particularly during the economic depression which followed Germany’s defeat in World War 1. Hitler’s murder of six million Jews was simply a further horrendous example of a history of anti-Semitism.
The difference between OT and subsequent anti-Semitism
Nevertheless, and contrary to what today’s orthodox Jews claim, there’s a vast difference between the anti-Semitism of the Old Testament and the anti-Semitism of the following twenty-one centuries. In the Old Testament era, Israel was the nation-church of God. That ended when the Jews rejected the Christ as the promised Messiah. From then on, Christ’s church was no longer restricted to one nation but made up of people from many nations, spread all over the world in local, faithful churches. As a nation the orthodox Jews of Israel have rejected the crucified Christ and continue to expect a Messiah based on their interpretation of the Old Testament. So, when Jews claim that today’s anti-Semitism is a continuation of the oppression Israel endured in Bible times, we need to understand that Christ’s church is no longer the nation of Israel but the spiritual Israel.
Why Christians oppose anti-Semitism
That’s not to say, of course, that as Christians we don’t take a stand against the continuing anti-Semitism. We reject it most strongly, for we know that the fundamental flaw in anti-Semitism lies in a failure to love our neighbour as ourselves (Mt 22:39). Christ calls everyone to love their neighbour as themselves, and gives practical example of love in the parable of the ‘good Samaritan’ (Luke 10; Mt 25). This principle of love and respect for others, and in particular for people who are unjustly oppressed, is foundational to Christian ethics and opposes forms of hatred or discrimination.
Yet there’s a further reason why anti-Semitism should bother Christians. It’s the reality that the persecution of Jews can also lead to the persecution of Christians. Hermann Rauschning, in his book Hitler Speaks: A Series of Political Conversations with Adolf Hitler on his Real Aims, explains how Hitler at first seemed to be tolerant of Christians but later turned against them. Hitler believed that Christians borrowed their morals from the Jews who had invented them. Moreover, he continually found himself up against a Biblical spiritual power which demanded responsible behaviour from everyone in accordance with its laws. [1] Those Biblical norms were opposed to his norms. Although Hitler at first tried to harness Christianity to his cause, he later turned against it. “Most historians argue he was prepared to delay conflicts for political reasons and that his intentions were to eventually eliminate Christianity in Germany, or at least reform it to suit a Nazi outlook.” [2]
Bill Muehlenberg refers to the German Lutheran Pastor Martin Niemöller who at first did not oppose the Nazis when they came to power, but soon turned against them. He was arrested in 1937 and spent the next eight years interned in concentration camps. In 1946 he released the famous poem, “First they came.” A main version of it goes like this: “First they came for the socialists, and I did not speak out – because I was not a socialist. Then they came for the trade unionists, and I did not speak out – because I was not a trade unionist. Then they came for the Jews, and I did not speak out – because I was not a Jew. Then they came for me – and there was no one left to speak for me.” Says Muehlenberg: “It was because so few people spoke out, including most German Christians, that the Holocaust was allowed to run its diabolical course. After the Allies defeated Hitler and liberated the camps, the vow was made that this would never happen again.” [3] Christians need to speak out against anti-Semitism wherever possible and urge their politicians to do likewise.
The fallacy of the total separation of church and state
Although some Lutherans such as Niemoller and Bonhoeffer spoke out against Nazi oppression of the Jews, most Germans did not speak out against Hitler and his Nazi regime because they believed in the total separation of church and state. Klaas Schilder points out that Lutherans see the church more as a salvation centre, a shop from which people can obtain salvation. For them the church is not so much about the sovereignty of the Son of God as it is about the salvation of people. As such the church becomes a sort of healing centre. However, our response to the Lutherans would be that although both church and state have a different function, both are to be governed by God’s Word in subjection to Christ the King. Government officials need to be in church to know God’s will, also for politics.
Of course, the church also deals with the matter of salvation. But as Jesus said, “My food is to do the will of Him who sent Me, and to finish His work.” “I delight to do Your will, O my God; Your law is within my heart.” Not salvation but the glory of God is the ultimate aim and the salvation of people is for the glory of God. Scripture teaches that God gathers a church, not for us in the first place but for Himself. Everything in the church is service to God. As Schilder says: It’s all about Him and not first about quivering and suffering people. The preaching must honour God and show what God’s will is in every field of life so that a redeemed people glorify Him and reflect complete subservience to Him alone.
The Lutheran view of the church however, notes Schilder, fosters a complete separation of church and state. That’s why in Germany Hitler had little difficulty with the church but in the Netherlands he bumped his head against Calvinism. The reformed people new: life is not in the first place a matter of my salvation but of submitting to and honouring God. Both in the matter of salvation as well as in the state the aim is to submit to God and hence to glorify Him in everything. [4]
Christian responsibility
Therefore, when things go wrong in the church and in society we can’t just sit back and say: that’s the responsibility of the consistory, or—like the Lutherans—that’s the responsibility of the government, for the responsibility also lies with us as members of the church and members of society to do what we can to promote submission to the will of God. Hence, in the matter of ant-Semitism, too, we must, where we can, speak up to encourage our politicians to speak out and act against anti-Semitism wherever it rears its ugly head in society.
Moreover, we pray. As Paul says: “Therefore I exhort first of all that supplication, prayers, intercessions and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence” (1 Timothy 2:1, 2). Implore, request, intercede, and give thanks. Certainly, pray for the church, but not only for the church. Pray for the mission work, but not merely for the mission work; for the various Reformed organisations, but not just for them. Pray for all men. Not just when there’s a calamity – a bad bush fire, a catastrophic cyclone, a pestilential plague – but continually for mankind. [5] And therefore we pray for all people. For Jews oppressed by anti-Semitism and for those who attack them, that they all may repent. For our governments, that they may protect those who are oppressed and bring to justice those who engage in acts of violence and oppression, including anti-Semitism.
1. P Jongeling, Christus en de Volken, Stichting Gereformeerd Gezinsblad, Groningen, 1959, p. 263.
2. https://en.wikipedia.org/wiki/Religious_views_of_Adolf_Hitler
3. https://billmuehlenberg.com/2024/05/19/who-will-now-speak-up/
4. Prof. Dr K. Schilder, Christelijke Religie, (lecture notes on the Belgic Confession), van der Berg, Kampen, undated, p. 98.
5. Pray for Mankind (1) – Defence of the Truth