In the introduction tothe text, Sizer defines the basic terminology for the sake of the later discussion, in particular the contrast between covenantalism and dispensationalism. He further attempts to explain what he terms as the three red herrings that dispensationalism is the only biblical literalism the assertion that anti-Zionism is anti-Semitism and the straw man of supersessionism (). The author makes it clear in the 1st chapter that the issue is not of political nature, rather It is not an understatement to say that what is at stake is our understanding of the gospel, the centrality of the cross, the role of the church and the nature of our missionary mandate, not least, to the beloved Jewish people. (19) In the second chapter of Zions Christian Soldiers, the author attempts to make clear the difference between acceptable biblical literalism and what he terms as ultra-literalists. The informative section that deals with five common mistakes made by ultra-literalists is a short but deep study of the creative reading techniques employed to interpret biblical prophecies in the background of the contemporary happenings. The third chapter of the text comes with the authors crucial question regarding the identity of the chosen people of God. Sizer strongly put forward a unambiguous answer that believers, no matter what country they are in, are children of God and that it is thus inappropriate to claim the Jewish people have a separate relationship with God based on their ancestry or Mosaic Law (71). Chapter 4 takes up the issue of the Promised Land. Here the author illustrates a detailed image of the real state of the nation as they returned from their exile in Babylonia. The author emphasizes that The Promised Land under the old covenant was to be shared and inclusive. This is a biblical model manyChristianPalestinians, who favor a one-state solution, long to see accepted within the modern State of Israel (89). In the fifth chapter of the text, the author criticizes the arguments of ChristianZionist who deem Jerusalem as the undivided, permanent and eternal capital of Israel. Sizer exhorts that Christians should no longer focus on the exclusivist, earthly city of Jerusalem, rather they must have their eyes set on the eternal Jerusalem, the heavenly city mentioned in the Book of Revolution. Further we see a chapter that makes a blatant criticism of the ChristianZionists, who are after rebuilding the temple at Jerusalem. Chapter 8 looks into the doctrine of the rapture and premillenialism generally as creating a destructive culture of pessimism and fatalism in Western Christianity (150). Zions Christian Soldiers ends with a good conclusion which is followed by a sermon by John Stott (Rector Emeritus of All Souls Church, London) named as The Place of Israel.
ZionsChristianSoldiers, unfortunately, contains few significant drawbacks. It appears as if the author is overestimating the popularity of the concept of ChristianZionism among American evangelicals. He also overvalues the significance of dispensationalism to their Zionism. Apart from this, the author overstresses the importance of ChristianZionism in the global politics, and in particular in the continuing Israeli-Palestinian issues. Apart from this, the authors opinion included in the introduction that states that ChristianZionism explains everything from the Wests concern about Irans development of nuclear capability to Arab terrorism in Britain and America (despite our commitment to the rule of international law, democracy and human rights 10) is simply hyperbolic. Similarly, the author states that the movement ChristianZionism as a whole is nevertheless leading the West, and the church with it, into a confrontation with Islam, as if were it not for evangelical support for Israel, the West and Islam would have nothing to disagree about. These types of statements undermine the authors trustworthiness heavily. This may also make the readers underestimate some valuable parts of his arguments. Apart from this, Zions Christian Soldiers hesitate to consider Judaism as an entity that is neither race nor religion. This is evident in his statement that The myth of racial purity is nothing new, nor is the desire to limit or exclude those deemed inferior. This is particularly so today when defining Israel, since national identity tends to be restricted to those who are Jewish by race (46). Though the author has displayed simplistic understandings of ethnicity, religion and nationalism, his understanding of Nazi terminology is weak and irresponsible.
In Zions Christian Soldiers Sizer has come up with several strong arguments.Many Bible-believing Christians are of the belied that God blesses those nations that support Israel. These beliefs have greatly influenced the Palestinian-Israeli conflict. Sizer, however, refuses to support such arguments and says that such views are the results of misinterpretation of bible. He gives a good introduction to Christian Zionism and suggests a positive and clear alternative based on the biblical texts. The author indirectly attempts to encourage dialogue on the relationship between Christian church and Israel and put forward a better constructive view of the future and the role we have to play in it. Sizer has produced a wonderful work on understanding the purpose of God about his people, according to scripture. Sizer says that the New Testament does not teach a return to the land. Gods promises are rather centered on Christ and the proclamation of his Gospel in different parts of the world. The church that comprises of gentiles and Jews constitute the Israel.
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