Recent remarks by the U.S. Ambassador to Israel, Mike Huckabee, have ignited a firestorm of condemnation across the Arab and Islamic world. In an interview, Huckabee asserted that Israel possesses a "divine right," rooted in Old Testament texts, to control not only historic Palestine but vast swathes of the Middle East—a vision stretching, in his words, "from the Nile to the Euphrates." He framed the modern state of Israel as "land granted by God, through Abraham, to a chosen people," suggesting that Israeli claims could legitimately encompass territories in Jordan, Syria, Lebanon, and parts of Saudi Arabia and Iraq.
The reaction was swift and severe. Saudi Arabia, Egypt, Jordan, Palestine, the Arab League, and the Organization of Islamic Cooperation issued strong rebukes, denouncing the statements as a dangerous violation of diplomatic norms, international law, and the UN Charter. They warned that such rhetoric, grounded in a "false and rejected historical and ideological narrative," fuels extremism, encourages illegal settlement expansion, and threatens global peace by dismissing the sovereignty of nations and the rights of indigenous peoples.
While Huckabee's comments were extraordinary in their bluntness, they were not an anomaly. They represent the apex of a long-standing and influential strand of American political thought: fundamentalist evangelical Christian Zionism. To understand the gravity of this moment, one must look beyond the immediate diplomatic crisis to the deep historical and theological currents that empower such views.
The ideological foundation for much of evangelical support for maximalist Israeli territorial claims is a theological framework known as dispensationalism. Popularized in the 19th century, dispensationalism interprets human history as a series of distinct eras, or "dispensations," ordained by God. Its adherents believe we are living in the final dispensation, immediately preceding the Second Coming of Jesus Christ.
Central to this eschatology is the belief that the return of the Jewish people to the land of Israel is a non-negotiable prophetic prerequisite for the end times. Key biblical passages, particularly God's covenant with Abraham in Genesis, are interpreted not as spiritual metaphors but as literal, eternal land grants to the Jewish people. This reading transforms modern political Zionism into a divine mandate. Supporting the state of Israel—especially in its most expansionist forms—becomes an act of faith, a way to "bless those who bless you" and thus secure divine favor for oneself and one's nation.
This theology underwent a significant political transformation in the latter half of the 20th century. Following Israel's victory in the 1967 Six-Day War and its capture of East Jerusalem, figures like televangelist Jerry Falwell declared the event a miraculous sign of God's hand. For these believers, any territorial compromise—such as withdrawing from the West Bank (which they often refer to by the biblical names Judea and Samaria)—was not merely a political disagreement but an act of defiance against God's prophetic timeline.
This theological conviction has translated into formidable political power. Evangelical Christians constitute a major voting bloc in the United States, and their unwavering support for Israel has made backing the Israeli right a cornerstone of the Republican Party platform. Politicians who align with this worldview find a ready base of support, while those who advocate for Palestinian rights or a balanced approach often face intense pressure.
The policy outcomes are tangible. This influence has been cited as a key factor in U.S. decisions to recognize Jerusalem as Israel's capital, move the U.S. embassy there, and provide unwavering diplomatic cover for settlement expansion in the occupied West Bank—actions widely viewed as illegal under international law. The ideology inherently dismisses the national aspirations of the Palestinian people, framing their presence and claims as obstacles to a divine plan rather than as legitimate rights deserving of recognition and justice.
It is here that the most profound and troubling implications of this ideology emerge. By framing the land as a divine promise exclusively to one people, fanatic evangelical Zionism inherently negates the historical presence, rights, and humanity of the non-Jewish indigenous populations of the region—primarily Palestinian Arabs, both Muslim and Christian.
When a political claim is elevated to the status of divine decree, compromise becomes heresy. The existence of another people on the "promised" land is not a political reality to be negotiated but a theological problem to be resolved. This mindset provides a powerful ideological underpinning for policies of displacement, settlement, and permanent occupation. It transforms a modern colonial project into a sacred mission, making the erasure of indigenous identity and claim not just a political strategy but a perceived fulfillment of prophecy.
The recent international condemnation of Ambassador Huckabee's remarks underscores a fundamental clash of worldviews. On one side is a framework based on international law, state sovereignty, and the rights of peoples to self-determination. On the other is an apocalyptic theology that views geography through the lens of ancient scripture and sees contemporary politics as a stage for cosmic drama.
The global rejection of Huckabee's statements is a reaffirmation of a basic principle: that the rights of nations and peoples cannot be subordinated to the religious interpretations of any one group, no matter how politically powerful. The resurgence of rhetoric invoking a divinely ordained "Greater Israel" is not merely a diplomatic gaffe; it is a stark reminder of the potent forces that continue to shape one of the world's most intractable conflicts. It challenges the international community to confront not just the political manifestations of extremism, but the ideological roots that sustain them. As the world seeks stability in the region, it must contend with the uncomfortable truth that for some influential actors, peace is not the ultimate goal—the fulfillment of prophecy is. And in that prophetic narrative, there is often no room for the indigenous other.
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