What do you think?
Rate this book
Chosen?: Reading the Bible Amid the Israeli-Palestinian Conflict
"The conflict is only 'seemingly' beyond solution, because all historical-political problems have solutions, if there is enough courage, honesty, and steadfastness."
In Chosen?, Walter Brueggemann explores the situation in modern-day Israel that raises questions for many Christians who are easily confused when reading biblical accounts of God's saving actions with the Israelites. Are modern Israeli citizens the descendants of the Israelites in the Bible whom God called chosen? Was the promise of land to Moses permanent and irrevocable? What about others living in the promised land? How should we read the Bible in light of the modern situation? Who are the Zionists, and what do they say?
In four chapters, Brueggemann addresses the main questions people have with regards to what the Bible has to say about this ongoing issue. A question-and-answer section with Walter Brueggemann, a glossary of terms, study guide, and guidelines for respectful dialogue are also included. The reader will get answers to their key questions about how to understand God's promises to the biblical people often called Israel and the conflict between Israel and Palestine today.
In Chosen?, Walter Brueggemann explores the situation in modern-day Israel that raises questions for many Christians who are easily confused when reading biblical accounts of God's saving actions with the Israelites. Are modern Israeli citizens the descendants of the Israelites in the Bible whom God called chosen? Was the promise of land to Moses permanent and irrevocable? What about others living in the promised land? How should we read the Bible in light of the modern situation? Who are the Zionists, and what do they say?
In four chapters, Brueggemann addresses the main questions people have with regards to what the Bible has to say about this ongoing issue. A question-and-answer section with Walter Brueggemann, a glossary of terms, study guide, and guidelines for respectful dialogue are also included. The reader will get answers to their key questions about how to understand God's promises to the biblical people often called Israel and the conflict between Israel and Palestine today.
114 pages, Paperback
First published September 2, 2015
55 people are currently reading
438 people want to read
About the author
Walter Brueggemann
243 books571 followersWalter Brueggemann was an American Christian scholar and theologian who is widely considered an influential Old Testament scholar. His work often focused on the Hebrew prophetic tradition and the sociopolitical imagination of the Church. He argued that the Church must provide a counter-narrative to the dominant forces of consumerism, militarism, and nationalism.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 30 of 58 reviews
October 12, 2015
I found this to be a brief yet very helpful treatment of of the Israeli-Palestinain conflict from a biblical and Christian perspective. Brueggemann points out that, "much of our reading of the Bible turns out to be an echo of what we thought anyway." How can pre-conceived ideas and ideologies be challenged effectively? Here the author presents some interesting food for thought. This might possibly be a good book for those who are willing to consider again what they think they know.
September 5, 2016
A short but powerful look at the complexities of the struggle between Israel and Palestine, particularly dealing with the subject of what exactly "chosen" means in its true Biblical definition. It includes discussion and study questions for small groups. An excellent resource for liberal Christians.
September 25, 2015
How Relevant is the Bible to the Israeli-Palestinian Problem Today?
Brueggemann's thesis is that it is necessary to deal with the human rights issues before the Israeli-Palestinian conflict can be resolved. He uses the Bible to trace the history of the claims to the land Israel now occupies and tries to draw conclusions about the legitimacy of Israel's claim and the counter claim of the Palestinians.
Although he discusses the conflict in terms of the oppression of the Palestinians and the idea that the Israelis are the chosen people of God, I didn't think he did enough in depth discussion to prove his points beyond a superficial level that most people are familiar with.
The topic is relevant to the political situation today. I was interested to see how Brueggemann would address the fact that Israel is placed in an extremely dangerous situation and that the Palestinians have religious and secular ties to Israel's neighbors.
Although the book makes some good points, I was disappointed in the shallowness of the presentation. For me, the more relevant discussion today is the terrible human suffering wrecked upon the region by ISIS. The book was interesting, but I thought it was naive in the context of the situation in the Middle East today.
I reviewed this book for Net Galley.
Brueggemann's thesis is that it is necessary to deal with the human rights issues before the Israeli-Palestinian conflict can be resolved. He uses the Bible to trace the history of the claims to the land Israel now occupies and tries to draw conclusions about the legitimacy of Israel's claim and the counter claim of the Palestinians.
Although he discusses the conflict in terms of the oppression of the Palestinians and the idea that the Israelis are the chosen people of God, I didn't think he did enough in depth discussion to prove his points beyond a superficial level that most people are familiar with.
The topic is relevant to the political situation today. I was interested to see how Brueggemann would address the fact that Israel is placed in an extremely dangerous situation and that the Palestinians have religious and secular ties to Israel's neighbors.
Although the book makes some good points, I was disappointed in the shallowness of the presentation. For me, the more relevant discussion today is the terrible human suffering wrecked upon the region by ISIS. The book was interesting, but I thought it was naive in the context of the situation in the Middle East today.
I reviewed this book for Net Galley.
October 14, 2019
“Chosen?” by Walter Brueggemann
Walter Brueggemann states that there is no straight line between the ancient holy texts and the oppression of the Palestinian people by an expansionist Zionist government in modern State of Israel. It is destructive to Jews around the world who are increasingly being seen through the lens of Israel’s arrogant policies toward their neighbours whom they have been commanded to love by the Torah. Jews have tuned away from Judaism because they see it increasingly becoming an idolatrous worship of Jewish nationalism.
Many Jewish communities around the world, for e.g. ‘Jewish Voices for Peace’ and ‘Israeli Committee Against House Demolitions (ICAHD), are appalled at Israeli actions and are firmly sympathetic to the Palestinian struggle.
“We must have the courage to deal with the political realities without being cowed by accusation of anti-Semitism.”
So what do those who actually live in under Israeli oppression say about Zionism?
“Indeed God cares to see that everybody lives with dignity and security in a home.” – Dr. Mary Mikhael, President and Professor of Christian Education, Near East School of Theology in Beirut, Lebanon; and author of ‘Horizons Bible Study’.
The State of Israel has evolved into an immense military superpower. There is no doubt that such an insistence on military power has been in part evoked by a hostile environment in which the State lives, including periodic attacks by neighbouring states.
The State of Israel has escalated (and continues to escalate) its occupation of the West bank by an aggressive development of new settlements.
The State of Israel has exhibited a massive indifference to the human rights of Palestinians. (page xiv-xv)
We are required to do fresh thinking about human rights in the face of the capacity for power coupled with indifference and cynicism in the policies of the Israeli State. Certainly the Christian West continues to have much to answer for with its history of antisemitic attitudes and policies. None of that legacy, however, ought to cause blindness or indifference to political reality and the way in which uncriticised ideology does enormous damage to prospects for peace and for the hopes and historical possibilities of the vulnerable. (page xvi)
In the Old Testament the covenant tradition in Deuteronomy and the prophets was that ‘land’ was given unconditionally but held conditionally depending on obedience to the Torah. (p.2-3).
The Old Testament scriptures are explicit in the inclusion of ‘others’. Isaiah 56:7 “a house of prayer for all nations.” The inclusion of other peoples in the sphere of God’s attentiveness mitigates any exclusionary claim by the current State of Israel with its Zionist policies of the exclusion of the other (Palestinians). (p24) This a dominant motif and continues to hold intransigently to the exclusionary claim that all the land belongs to Israel and the unacceptable other must be excluded, either by law or by coercive violence. (p.6-7)
In Exodus 19:5 there is a huge IF in the invitation to covenant.
The formulation of 1 Peter 2:9-10 echoes Sinai and amounts to a claim for the church as the chosen of God. In Galatians 6:16, Paul even identifies the community around Christ as ‘the Israel of God.’
The popular terminology of ‘the Promise Land’ is a significant image used in the historical narrative of the USA, where the U.S. military expansionism continues under the claim that the ‘leader of the free world’ must ‘save’ peoples in other lands. (p21)
But since the State of Israel has opted to be a military power engaged in power politics along with other nation-states of the world it cannot at the same time appeal to old faith tradition in a persuasive way. (p38)
The Holocaust (or Shoah) hardened Zionism into a desperate aspiration with an uncompromising ideology that supported the State of Israel and its security at all costs. As a result, the theological roots of the claim were skilfully allied with Israel’s immense and growing military power and with the great degree of international empathy for the Israeli State. (p49)
Christian Zionism is more complex. It includes a general sense of solidarity with Jews that is informed by the legacy of Christian anti-Semitism and grounded in a theological dispensationalism that regards the State as an essential prerequisite to the “return of the Messiah.” Therefore, Christian Zionism regards the claims of Jewish Zionism as absolute and non-negotiable that yields singular commitment to the sole interests of the Israeli State. (p50-51)
Every uncompromising ideology reduces faith to an idolatry. (p53)
So, defenders of the Israeli State insist upon its identity as the ‘covenant people’ and therefore justify its reliance on military power without reference to covenantal restraints. (p56)
Christians must be zealous, relentless advocates for human rights. (p58)
Walter Brueggemann states that there is no straight line between the ancient holy texts and the oppression of the Palestinian people by an expansionist Zionist government in modern State of Israel. It is destructive to Jews around the world who are increasingly being seen through the lens of Israel’s arrogant policies toward their neighbours whom they have been commanded to love by the Torah. Jews have tuned away from Judaism because they see it increasingly becoming an idolatrous worship of Jewish nationalism.
Many Jewish communities around the world, for e.g. ‘Jewish Voices for Peace’ and ‘Israeli Committee Against House Demolitions (ICAHD), are appalled at Israeli actions and are firmly sympathetic to the Palestinian struggle.
“We must have the courage to deal with the political realities without being cowed by accusation of anti-Semitism.”
So what do those who actually live in under Israeli oppression say about Zionism?
“Indeed God cares to see that everybody lives with dignity and security in a home.” – Dr. Mary Mikhael, President and Professor of Christian Education, Near East School of Theology in Beirut, Lebanon; and author of ‘Horizons Bible Study’.
The State of Israel has evolved into an immense military superpower. There is no doubt that such an insistence on military power has been in part evoked by a hostile environment in which the State lives, including periodic attacks by neighbouring states.
The State of Israel has escalated (and continues to escalate) its occupation of the West bank by an aggressive development of new settlements.
The State of Israel has exhibited a massive indifference to the human rights of Palestinians. (page xiv-xv)
We are required to do fresh thinking about human rights in the face of the capacity for power coupled with indifference and cynicism in the policies of the Israeli State. Certainly the Christian West continues to have much to answer for with its history of antisemitic attitudes and policies. None of that legacy, however, ought to cause blindness or indifference to political reality and the way in which uncriticised ideology does enormous damage to prospects for peace and for the hopes and historical possibilities of the vulnerable. (page xvi)
In the Old Testament the covenant tradition in Deuteronomy and the prophets was that ‘land’ was given unconditionally but held conditionally depending on obedience to the Torah. (p.2-3).
The Old Testament scriptures are explicit in the inclusion of ‘others’. Isaiah 56:7 “a house of prayer for all nations.” The inclusion of other peoples in the sphere of God’s attentiveness mitigates any exclusionary claim by the current State of Israel with its Zionist policies of the exclusion of the other (Palestinians). (p24) This a dominant motif and continues to hold intransigently to the exclusionary claim that all the land belongs to Israel and the unacceptable other must be excluded, either by law or by coercive violence. (p.6-7)
In Exodus 19:5 there is a huge IF in the invitation to covenant.
The formulation of 1 Peter 2:9-10 echoes Sinai and amounts to a claim for the church as the chosen of God. In Galatians 6:16, Paul even identifies the community around Christ as ‘the Israel of God.’
The popular terminology of ‘the Promise Land’ is a significant image used in the historical narrative of the USA, where the U.S. military expansionism continues under the claim that the ‘leader of the free world’ must ‘save’ peoples in other lands. (p21)
But since the State of Israel has opted to be a military power engaged in power politics along with other nation-states of the world it cannot at the same time appeal to old faith tradition in a persuasive way. (p38)
The Holocaust (or Shoah) hardened Zionism into a desperate aspiration with an uncompromising ideology that supported the State of Israel and its security at all costs. As a result, the theological roots of the claim were skilfully allied with Israel’s immense and growing military power and with the great degree of international empathy for the Israeli State. (p49)
Christian Zionism is more complex. It includes a general sense of solidarity with Jews that is informed by the legacy of Christian anti-Semitism and grounded in a theological dispensationalism that regards the State as an essential prerequisite to the “return of the Messiah.” Therefore, Christian Zionism regards the claims of Jewish Zionism as absolute and non-negotiable that yields singular commitment to the sole interests of the Israeli State. (p50-51)
Every uncompromising ideology reduces faith to an idolatry. (p53)
So, defenders of the Israeli State insist upon its identity as the ‘covenant people’ and therefore justify its reliance on military power without reference to covenantal restraints. (p56)
Christians must be zealous, relentless advocates for human rights. (p58)
July 10, 2017
A short work by Brueggemann detailing a change of heart he has hard regarding the Israeli-Palestinian issue, framed as a work to be used within mainline Protestant denominations to justify and explain divestment from Israel.
For his part Brueggemann focuses primarily on the text and theological issues. He attempts to ride the line between certain OT passages which seem to suggest Israel is given the land unconditionally with other passages that make it quite clear it is conditionally given. He does so by suggesting the land is given unconditionally but held conditionally.
His change of heart is based on Israel's stockpiling of weapons and treatment of the Palestinians. This will not make him many fans in the Jewish community, nor among Zionists of Jewish or Christian persuasions.
He also uses quite strong terms to denounce any concept of supersessionism but never, at least in this work, gets around to making a coherent argument against it, especially in light of how he demonstrates agreement that both Paul and Peter appropriate the language of Israel to speak of Christianity and the church. One must wonder if there is a confessional bias which proves difficult to sustain textually in these regards.
Quite frankly, not one of Brueggemann's better works. It seems highly politically motivated; it's not as if the exegesis is thoroughly unsound as much as simply convenient. Given in perpetuity but only held conditionally? Why bother?
**-galley received as part of early review progam
For his part Brueggemann focuses primarily on the text and theological issues. He attempts to ride the line between certain OT passages which seem to suggest Israel is given the land unconditionally with other passages that make it quite clear it is conditionally given. He does so by suggesting the land is given unconditionally but held conditionally.
His change of heart is based on Israel's stockpiling of weapons and treatment of the Palestinians. This will not make him many fans in the Jewish community, nor among Zionists of Jewish or Christian persuasions.
He also uses quite strong terms to denounce any concept of supersessionism but never, at least in this work, gets around to making a coherent argument against it, especially in light of how he demonstrates agreement that both Paul and Peter appropriate the language of Israel to speak of Christianity and the church. One must wonder if there is a confessional bias which proves difficult to sustain textually in these regards.
Quite frankly, not one of Brueggemann's better works. It seems highly politically motivated; it's not as if the exegesis is thoroughly unsound as much as simply convenient. Given in perpetuity but only held conditionally? Why bother?
**-galley received as part of early review progam
December 30, 2016
Brueggemann has brought his considerable intellect and wide command of the Hebrew Scriptures to this text. He raises real questions about both interpretation of scripture and ethics. When you are done reading, you have some thinking to do about the correct Christian response to the middle east conflict. Bruegeeman makes a case that Israel may have been given he land but that her holding the land is conditional upon covenant keeping. There are real challenges here to Israel and to Christians who want to support Israel yet are deeply troubled by human rights abuses.
I agree with most of Brueggeman's conclusions -- though I am not willing to give up on a 2 state solution as he seems to conclude. I also think that Brueggeman would do well to start a step further back.... not with the Question Israel as God's Chosen...... but rather, Who is Israel? A more careful look at NT and OT text taken together leads to the conclusion that Israel is all who follow Messiah, both Jew and Gentile.
I agree with most of Brueggeman's conclusions -- though I am not willing to give up on a 2 state solution as he seems to conclude. I also think that Brueggeman would do well to start a step further back.... not with the Question Israel as God's Chosen...... but rather, Who is Israel? A more careful look at NT and OT text taken together leads to the conclusion that Israel is all who follow Messiah, both Jew and Gentile.
December 24, 2015
The book is a thin attempt to sum up the issue of whether or not from a Biblical perspective the people of Israel were actually chosen by God to have the land that Israelis and Palestinians continue to fight over. The book is meant more for Bible classes looking at the issue, and he makes no real conclusion other than both sides of the argument can be demonstrated by verses in the Bible. What he does conclude is that, if there is a promise, it is a conditional promise. The Jewish people repeatedly lost their right to the land for their lack of faith and failure to follow the law handed down by God. Sympathetic to the Palestinian plight, Brueggemann makes it clear that there's a good argument the treatment of Palestinians does not follow the law and goes against a people with a promise. Light but thoughtful and a short read.
May 17, 2025
SUMMARY: In Chosen? Reading the Bible Amid the Israeli/Palestinian Conflict, Walter Brueggemann, one of the most formidable theological voices of our time, delivers a rigorous, incisive, and unsettling critique—not just of political realities but of the ideological readings of scripture that often fuel them. This is not a book that offers comfortable reassurances. Rather, it demands an unflinching reexamination of how theology is wielded in geopolitical struggles.
Brueggemann is acutely aware that the Israeli-Palestinian conflict is not static. Early in the book, he reminds us that it is "a dynamic historical reality that is dramatically changing and being redefined over time." This is a crucial insight because it warns against rigid theological positions that refuse to account for evolving political realities. As he further argues, a fixed, uncritical stance quickly deteriorates into ideology, which he calls "quite unhelpful for real problems on the ground." If theology is to serve justice rather than power, it must remain dynamic, open to revision, and attuned to the facts.
Brueggemann does not shy away from calling out the vast asymmetry of power in the conflict. He observes that Israel has become "an immense military power, presumably with a nuclear capacity," and that it has "escalated (and continues to escalate) its occupation of the West Bank by an aggressive development of new settlements." More damningly, he critiques Israel’s "massive indifference to the human rights of Palestinians," linking this impunity to U.S. policy that provides Israel with "a blank check along with commensurate financial backing."
What emerges is a sobering realization: the U.S. support for Israel, often couched in religious terms, is not merely a matter of geopolitics but also of theological misappropriation. Brueggemann insists that "it will not do for Christian readers of the Bible to reduce the Bible to an ideological prop for the state of Israel," urging them instead to become "vigorous advocates for human rights." His appeal is for political realism over ideological dogmatism, for ethical accountability over uncritical allegiance.
One of Brueggemann’s most compelling arguments is his rejection of the idea that the Bible speaks with a single, unambiguous voice on the land question. He asserts that "the Bible refuses to speak in a single voice," warning against "any ‘straight-line’ reading from ancient text to contemporary issues." Such readings, he argues, often stem not from genuine exegesis but from "vested interests, hopes, and fears." This is particularly evident in his discussion of the land promise, where he notes that "the land is given to Israel unconditionally, but it is held by Israel conditionally." This tension, embedded within the biblical tradition itself, defies simplistic interpretations.
The danger of ideological readings is especially pronounced in the case of Christian Zionism. Brueggemann draws a crucial distinction between Jewish and Christian Zionism, pointing out that while Jewish Zionism is rooted in "the nonnegotiable status of Israel as God’s chosen people," Christian Zionism is often fueled by eschatological fantasies about the end times. The uncritical support it generates for Israeli policies—regardless of their ethical implications—is, in Brueggemann’s view, deeply problematic.
Brueggemann’s critique extends beyond Israel to the broader issue of religious nationalism, particularly in the United States. He highlights how American exceptionalism has fostered "a confused sense of state and church"—a misplaced fusion that often manifests in the zealous display of American flags in church sanctuaries. This belief in divine chosenness, whether applied to Israel or the United States, distorts theological discourse and entrenches ideological commitments immune to critique.
Ultimately, Chosen? is a call to conscience. Brueggemann urges Christians to be "zealous, relentless advocates for human rights" and to resist ideological readings of scripture that obscure the ethical demands of justice. The resolution of the Israeli-Palestinian conflict, he argues, hinges on recognizing and guaranteeing "the human rights of the other." Anything less, he warns, will only perpetuate cycles of violence and destabilization.
Brueggemann’s Chosen? is not an easy read, nor is it meant to be. It is a book that unsettles, provokes, and forces a rethinking of deeply held assumptions. It is not merely a critique of Israeli policies or U.S. foreign policy—it is a challenge to the ways in which theology can be co-opted in service of power rather than justice.
For those willing to engage, Chosen? offers a crucial, theologically rigorous framework for thinking about the Israeli-Palestinian conflict beyond the confines of ideology. And for those who might be resistant to its message, Brueggemann offers a prayer that encapsulates the spirit of the book: "Calm our hearts, open our minds, guide our time together so that we all might learn something we did not know, reflect on something we had not thought, and listen to one another with respect and love. Amen."
KEY QUOTE: "In my judgment, Christians must be zealous, relentless advocates for human rights. This means exposing the violations of human rights by all parties and recognizing the imbalance of power that make Israel’s violations of human rights all the more ignominious."
MORE: Visit SundaytoSaturday.com where we curate content for the church.
Brueggemann is acutely aware that the Israeli-Palestinian conflict is not static. Early in the book, he reminds us that it is "a dynamic historical reality that is dramatically changing and being redefined over time." This is a crucial insight because it warns against rigid theological positions that refuse to account for evolving political realities. As he further argues, a fixed, uncritical stance quickly deteriorates into ideology, which he calls "quite unhelpful for real problems on the ground." If theology is to serve justice rather than power, it must remain dynamic, open to revision, and attuned to the facts.
Brueggemann does not shy away from calling out the vast asymmetry of power in the conflict. He observes that Israel has become "an immense military power, presumably with a nuclear capacity," and that it has "escalated (and continues to escalate) its occupation of the West Bank by an aggressive development of new settlements." More damningly, he critiques Israel’s "massive indifference to the human rights of Palestinians," linking this impunity to U.S. policy that provides Israel with "a blank check along with commensurate financial backing."
What emerges is a sobering realization: the U.S. support for Israel, often couched in religious terms, is not merely a matter of geopolitics but also of theological misappropriation. Brueggemann insists that "it will not do for Christian readers of the Bible to reduce the Bible to an ideological prop for the state of Israel," urging them instead to become "vigorous advocates for human rights." His appeal is for political realism over ideological dogmatism, for ethical accountability over uncritical allegiance.
One of Brueggemann’s most compelling arguments is his rejection of the idea that the Bible speaks with a single, unambiguous voice on the land question. He asserts that "the Bible refuses to speak in a single voice," warning against "any ‘straight-line’ reading from ancient text to contemporary issues." Such readings, he argues, often stem not from genuine exegesis but from "vested interests, hopes, and fears." This is particularly evident in his discussion of the land promise, where he notes that "the land is given to Israel unconditionally, but it is held by Israel conditionally." This tension, embedded within the biblical tradition itself, defies simplistic interpretations.
The danger of ideological readings is especially pronounced in the case of Christian Zionism. Brueggemann draws a crucial distinction between Jewish and Christian Zionism, pointing out that while Jewish Zionism is rooted in "the nonnegotiable status of Israel as God’s chosen people," Christian Zionism is often fueled by eschatological fantasies about the end times. The uncritical support it generates for Israeli policies—regardless of their ethical implications—is, in Brueggemann’s view, deeply problematic.
Brueggemann’s critique extends beyond Israel to the broader issue of religious nationalism, particularly in the United States. He highlights how American exceptionalism has fostered "a confused sense of state and church"—a misplaced fusion that often manifests in the zealous display of American flags in church sanctuaries. This belief in divine chosenness, whether applied to Israel or the United States, distorts theological discourse and entrenches ideological commitments immune to critique.
Ultimately, Chosen? is a call to conscience. Brueggemann urges Christians to be "zealous, relentless advocates for human rights" and to resist ideological readings of scripture that obscure the ethical demands of justice. The resolution of the Israeli-Palestinian conflict, he argues, hinges on recognizing and guaranteeing "the human rights of the other." Anything less, he warns, will only perpetuate cycles of violence and destabilization.
Brueggemann’s Chosen? is not an easy read, nor is it meant to be. It is a book that unsettles, provokes, and forces a rethinking of deeply held assumptions. It is not merely a critique of Israeli policies or U.S. foreign policy—it is a challenge to the ways in which theology can be co-opted in service of power rather than justice.
For those willing to engage, Chosen? offers a crucial, theologically rigorous framework for thinking about the Israeli-Palestinian conflict beyond the confines of ideology. And for those who might be resistant to its message, Brueggemann offers a prayer that encapsulates the spirit of the book: "Calm our hearts, open our minds, guide our time together so that we all might learn something we did not know, reflect on something we had not thought, and listen to one another with respect and love. Amen."
KEY QUOTE: "In my judgment, Christians must be zealous, relentless advocates for human rights. This means exposing the violations of human rights by all parties and recognizing the imbalance of power that make Israel’s violations of human rights all the more ignominious."
MORE: Visit SundaytoSaturday.com where we curate content for the church.
September 22, 2019
I promised a friend I'd read it🤦. Done 😕. Brueggemann did not do enough research into the roots of this conflict. It was as if he just was telling you what he thought with no evidence. Arguments are based on emotions and not facts. I wanted to like it, but it is lacking all evidence and critical thought a book like this requires.
May 3, 2017
This book is a bit heady, and definitely in lecture format but is full of insight and thoughtful explanation regarding this area of the world that has been in conflict for eons! Great read - short, and passionate in its delivery.
April 27, 2024
Brueggeman provides thoughtful insights for a serious reader of the Bible and contemporary issues, in particular of the Middle East, for a lay persons perspective. If having a conversation on the conflict between Israel and Gaza, this must be part of that conversation. Great read!
September 14, 2018
Een wat vreemd en teleurstellend boekje van de bekende oudtestamenticus. Allereerst valt op hoe dun het boekje is. De titel 'Uitverkoren volk? Bijbellezen met het oog op het Israëlisch-Palestijnse conflict' doet meer vermoeden dan het boekje biedt. In feite gaat het om een soort pamflet dat bedoeld is om te waarschuwen tegen fundamentalistisch / sektarisch bijbelgebruik inzake Israël, de Palestijnen, volk en land. Zo'n waarschuwing mag er zijn uiteraard; maar op een Brueggemann onwaardige manier gaat het hier allemaal wel erg kort door de bocht.
Je kunt zeggen dat Bruegemanns betoog er op neerkomt dat je bijbelteksten niet te direct of te letterlijk op de huidige situatie mag toepassen. De (christen-)zionisten maken zich naar zijn mening hieraan schuldig. En inderdaad, in de Bijbel wordt met twee woorden gesproken over het recht op land voor Israël (voorwaardelijk / onvoorwaardelijk), over de identiteit van het volk (uitsluiting / insluiting) en over verkiezing door God (binnen / buiten). Goed om daaraan herinnerd te worden. Maar het boekje lijkt er een voorbeeld van dat je ook het 'countertestimony' (om een begrip uit Brueggemanns prachtige boek over de theologie van het Oude Testament te gebruiken) eenzijdig-ideologisch kunt toepassen. Daarbij verwaarloos je dan misschien niet de historische afstand tussen bijbeltekst en hedendaagse situatie, maar door je eigen pro-Palestijnse visie zie je gemakshalve allerlei historische feiten en ontwikkelingen over het hoofd. Je kunt je zelfs afvragen of de Bijbelse hoofdlijn van Gods eeuwige trouw aan het Joodse volk nog wel een echt historische dimensie mag hebben (ook in de 20e / 21e eeuw!).
Brueggemanns eigen kompas inzake de Israëlisch-Palestijnse kwestie is het Mensenrechtenverdrag van de VN (dat volgens hem op de Bijbel gebaseerd is). Gezien vanuit het gezichtspunt van de mensenrechten is de staat Israël heden ten dage net zo verkeerd bezig als degenen die in het verleden slavernij voorstonden of vrouwen en homo's buitensloten, zo stelt de auteur. Wat mij betreft is dat een veel te simpele en bovendien onterechte vergelijking, omdat geen recht wordt gedaan aan de verantwoordelijkheid die de Palestijnen ook zelf dragen voor vrede cq. geweld.
De Nederlandse uitgave is mede mogelijk gemaakt door Kairos-Sabeel Nederland. Achterin zijn een interview met de auteur en een studiegids met gespreksvragen te vinden.
Je kunt zeggen dat Bruegemanns betoog er op neerkomt dat je bijbelteksten niet te direct of te letterlijk op de huidige situatie mag toepassen. De (christen-)zionisten maken zich naar zijn mening hieraan schuldig. En inderdaad, in de Bijbel wordt met twee woorden gesproken over het recht op land voor Israël (voorwaardelijk / onvoorwaardelijk), over de identiteit van het volk (uitsluiting / insluiting) en over verkiezing door God (binnen / buiten). Goed om daaraan herinnerd te worden. Maar het boekje lijkt er een voorbeeld van dat je ook het 'countertestimony' (om een begrip uit Brueggemanns prachtige boek over de theologie van het Oude Testament te gebruiken) eenzijdig-ideologisch kunt toepassen. Daarbij verwaarloos je dan misschien niet de historische afstand tussen bijbeltekst en hedendaagse situatie, maar door je eigen pro-Palestijnse visie zie je gemakshalve allerlei historische feiten en ontwikkelingen over het hoofd. Je kunt je zelfs afvragen of de Bijbelse hoofdlijn van Gods eeuwige trouw aan het Joodse volk nog wel een echt historische dimensie mag hebben (ook in de 20e / 21e eeuw!).
Brueggemanns eigen kompas inzake de Israëlisch-Palestijnse kwestie is het Mensenrechtenverdrag van de VN (dat volgens hem op de Bijbel gebaseerd is). Gezien vanuit het gezichtspunt van de mensenrechten is de staat Israël heden ten dage net zo verkeerd bezig als degenen die in het verleden slavernij voorstonden of vrouwen en homo's buitensloten, zo stelt de auteur. Wat mij betreft is dat een veel te simpele en bovendien onterechte vergelijking, omdat geen recht wordt gedaan aan de verantwoordelijkheid die de Palestijnen ook zelf dragen voor vrede cq. geweld.
De Nederlandse uitgave is mede mogelijk gemaakt door Kairos-Sabeel Nederland. Achterin zijn een interview met de auteur en een studiegids met gespreksvragen te vinden.
May 12, 2025
‘Chosen? Reading the Bible Amid the Israeli-Palestinian Conflict’ (2015) by Walter Brueggemann is a new edition of his book ‘The Land’ (1946). In ‘The Land’ the land was one of the most vibrant symbols for the people of ancient Israel. In the land-gift, temptation, & task—was found the physical source of Israel's fertility & life, and a place for the gathering of the hopes of the covenant people. In this careful treatment, Professor Brueggemann followed the development of his theme through the major blocks of Israel's traditions. The book provides a point of entrance both to the theology of the Old Testament & to aspects of the New Testament-even as it illuminates crucial issues of our day.
The situation in modern-day Israel raises questions for many Christians. In ‘Chosen?’, Walter Brueggemann explores these issues & provides candid commentary about the Israeli-Palestinian conflict. Are modern Israeli citizens the descendants of the Israelites in the Bible whom God called chosen? Was the promise of land to Moses permanent & irrevocable? What about others living in the promised land? How should we read the Bible in light of the modern situation? Who are the Zionists, & what do they say? In four chapters, Brueggemann addresses the main questions people have with regards to what the Bible has to say about this ongoing debate.
I have read ‘Chosen?’ but not ‘The Land’ so I cannot comment on the changes made. In ‘Chosen?’ he does note the long history of Christian anti-Semitism & the deep fissure of the Shoah. He begins in the wake of WW II & the Shoah. Brueggemann goes on to note Israel has evolved into an immense military power, presumably with a nuclear capacity. In part evoked by a hostile environment in which the state of Israel lives, including periodic attacks by neighboring states. But he does not note those by terrorist organizations committed to the total eradication of the State of Israel & the Jewish people.
I look forward to reading ‘the Land’ which I think will be more in line with my own understanding.
The situation in modern-day Israel raises questions for many Christians. In ‘Chosen?’, Walter Brueggemann explores these issues & provides candid commentary about the Israeli-Palestinian conflict. Are modern Israeli citizens the descendants of the Israelites in the Bible whom God called chosen? Was the promise of land to Moses permanent & irrevocable? What about others living in the promised land? How should we read the Bible in light of the modern situation? Who are the Zionists, & what do they say? In four chapters, Brueggemann addresses the main questions people have with regards to what the Bible has to say about this ongoing debate.
I have read ‘Chosen?’ but not ‘The Land’ so I cannot comment on the changes made. In ‘Chosen?’ he does note the long history of Christian anti-Semitism & the deep fissure of the Shoah. He begins in the wake of WW II & the Shoah. Brueggemann goes on to note Israel has evolved into an immense military power, presumably with a nuclear capacity. In part evoked by a hostile environment in which the state of Israel lives, including periodic attacks by neighboring states. But he does not note those by terrorist organizations committed to the total eradication of the State of Israel & the Jewish people.
I look forward to reading ‘the Land’ which I think will be more in line with my own understanding.
October 26, 2015
The Israeli-Palestinian conflict is a continuing source of problems not only in the Middle East but for Christians. After generations of deep-rooted anti-Semitism and anti-Judaism being present in our theologies and practices, living in the shadow of the Holocaust it is natural for Christians to support Jewish self-determination, which includes a homeland. At the same time, many Christians, myself included, are uncomfortable with the current state of affairs in Palestine (both Israel and the Palestinian territories). For much of my life Israel has occupied the territories given to the Palestinians by the British and the UN (originally Jordan and Egypt had control of the West Bank and Gaza). It has developed a powerful army and its rule over the Palestinians is often heavy handed. Years of "negotiations" have provided little relief for the Palestinians and security concerns for the Israeli's. No one seems to have figured out how to fix the problem, which not only divides Israeli's and Palestinians, but causes headaches for many Christians.
One of the contributors to the issue at hand is the way we read the Bible. Many in Israel and many of its supporters, including Christians, equate the modern state of Israel with ancient Israel, applying covenant promises found in the Hebrew Bible to the contemporary nation. It's understandable, but as Walter Brueggemann helpfully points out, there can be no one-to-one linkage. What we need to do then is explore these texts and ask how they should be interpreted and applied. There are few better interpreters than Walter Brueggemann, one of the most distinguished biblical scholars of our day and a person of demonstrated wisdom when it comes to applying text to modern context.
"Chosen" is a very brief book. It is composed of four chapters, a Q & A with Brueggemann section, a glossary, and a study guide for a four week study. Brueggemann writes that his own approach to the topic has been influenced by his biblical scholarship. He notes in the introduction that he starts with the premise that Israel has been chosen by God. He notes that it is not only a biblical concept, but it fits theologically the modern situation, for Jews living after the Holocaust/Shoa understand themselves to be a vulnerable people. Brueggemann has in the past, and continues in the present, to support the establishment of the state of Israel. That said, facts on the ground require a more balanced reading than unconditional support for Israel. He points out that Israel will not be inclined to show restraint in its dealings with the Palestinians as long as the US offers unconditional support. Such support is not good for either Israel or the Palestinains. Therefore, his desire is to see Christians become more willing to stand up for the human rights of the Palestinian people.
Brueggemann begins with a discussion of how we read the bible -- in the context of the current Israeli-Palestinian conflict. In other words the conflict, which often involves appeals to the Bible, allows for a conversation about the way we read the Bible. When it comes to the Land, he notes that there are multiple traditions present in the Bible. Thus we have the Deuteronomic tradition that affirms that God gave the Land to Israel unconditionally, but it's ability to hold it is conditional. Then there is the tradition of Ezra, which seeks to purify the land and insists that the covenant is unconditional. Ezra is an exclusionist, but others including the writers of Jonah and Ruth offer a more welcoming vision. So, should we read the Bible in a welcoming manner or an exclusionist way?
In chapter two Brueggemann goes deeper into the claim of Israel to be the chosen people. As he explores this question he raises a couple of related questions. First of all pertains to the claim of church over time to be the new chosen people. Then there is the question of the status of the "unchosen." There is, as he notes the tradition that God called Israel out to be a blessing to the nations (the unchosen). Ultimately there is a need to move beyond chosenness.
The third chapter goes into greater depth on the question of the Land, and whether it is holy. He notes that while it is a gift of God there are strings attached. This is seen in Deuteronomy, which suggests that possession of the Land is linked with keeping Torah. He notes too that the Torah (first five books) end before the people enter the Land, thus Torah goes before Land. In exploring this conditionality, Brueggemann again asks the question of whether modern Israel is the same as ancient Israel. He concludes that based on the facts on the ground Israel can make claims that a nation-state can make about sovereignty and security, but it cannot at the same time root them in Ancient Israel. He writes that the "appeal to the biblical promise must simply be set alongside very old claims made by the Palestinians" (p. 38).
The final chapter focuses on the concept of Zionism, both its Jewish forms and Christian forms. The two reinforce each other but have different kinds of concerns. Zionism itself refers back to the city of Jerusalem, a city that David captured to serve as his capital. Zionism thus has appeal to the person of David and his role in the life of Israel (and the church). Christians have often appealed to the image of Zion to describe its own status as the new Israel, but this supersessionist vision needs to be abandoned. With this in mind, he turns to modern Zionism, which emerged in the 19th century among Jews seeking to create for themselves a homeland. It started small, but moved toward a possibility after Britain and France took over parts of the old Ottoman Empire, and the British provided an opening for a return to their ancient homeland. After World War II, a Jewish state was declared, and much of the west supported its claim, including the UN, which partitioned the land. At the same time a Christian form developed, often with Millenialist visions -- a restored Israel would provide the opening for the return of Christ. The problem that emerges here is that the cause has become an ideology, and one that has proven to be non-negotiable.
Brueggemann has provided a helpful foundation for a necessary but difficult conversation about the way Christians understand the Israeli-Palestinian conflict, the way we read the Bible, and how religion and politics get intertwinned. It is a brief book so not all issues are resolved, but this is, I think an important starting point for an important conversation. To my Christian friends -- this is a must read!!
One of the contributors to the issue at hand is the way we read the Bible. Many in Israel and many of its supporters, including Christians, equate the modern state of Israel with ancient Israel, applying covenant promises found in the Hebrew Bible to the contemporary nation. It's understandable, but as Walter Brueggemann helpfully points out, there can be no one-to-one linkage. What we need to do then is explore these texts and ask how they should be interpreted and applied. There are few better interpreters than Walter Brueggemann, one of the most distinguished biblical scholars of our day and a person of demonstrated wisdom when it comes to applying text to modern context.
"Chosen" is a very brief book. It is composed of four chapters, a Q & A with Brueggemann section, a glossary, and a study guide for a four week study. Brueggemann writes that his own approach to the topic has been influenced by his biblical scholarship. He notes in the introduction that he starts with the premise that Israel has been chosen by God. He notes that it is not only a biblical concept, but it fits theologically the modern situation, for Jews living after the Holocaust/Shoa understand themselves to be a vulnerable people. Brueggemann has in the past, and continues in the present, to support the establishment of the state of Israel. That said, facts on the ground require a more balanced reading than unconditional support for Israel. He points out that Israel will not be inclined to show restraint in its dealings with the Palestinians as long as the US offers unconditional support. Such support is not good for either Israel or the Palestinains. Therefore, his desire is to see Christians become more willing to stand up for the human rights of the Palestinian people.
Brueggemann begins with a discussion of how we read the bible -- in the context of the current Israeli-Palestinian conflict. In other words the conflict, which often involves appeals to the Bible, allows for a conversation about the way we read the Bible. When it comes to the Land, he notes that there are multiple traditions present in the Bible. Thus we have the Deuteronomic tradition that affirms that God gave the Land to Israel unconditionally, but it's ability to hold it is conditional. Then there is the tradition of Ezra, which seeks to purify the land and insists that the covenant is unconditional. Ezra is an exclusionist, but others including the writers of Jonah and Ruth offer a more welcoming vision. So, should we read the Bible in a welcoming manner or an exclusionist way?
In chapter two Brueggemann goes deeper into the claim of Israel to be the chosen people. As he explores this question he raises a couple of related questions. First of all pertains to the claim of church over time to be the new chosen people. Then there is the question of the status of the "unchosen." There is, as he notes the tradition that God called Israel out to be a blessing to the nations (the unchosen). Ultimately there is a need to move beyond chosenness.
The third chapter goes into greater depth on the question of the Land, and whether it is holy. He notes that while it is a gift of God there are strings attached. This is seen in Deuteronomy, which suggests that possession of the Land is linked with keeping Torah. He notes too that the Torah (first five books) end before the people enter the Land, thus Torah goes before Land. In exploring this conditionality, Brueggemann again asks the question of whether modern Israel is the same as ancient Israel. He concludes that based on the facts on the ground Israel can make claims that a nation-state can make about sovereignty and security, but it cannot at the same time root them in Ancient Israel. He writes that the "appeal to the biblical promise must simply be set alongside very old claims made by the Palestinians" (p. 38).
The final chapter focuses on the concept of Zionism, both its Jewish forms and Christian forms. The two reinforce each other but have different kinds of concerns. Zionism itself refers back to the city of Jerusalem, a city that David captured to serve as his capital. Zionism thus has appeal to the person of David and his role in the life of Israel (and the church). Christians have often appealed to the image of Zion to describe its own status as the new Israel, but this supersessionist vision needs to be abandoned. With this in mind, he turns to modern Zionism, which emerged in the 19th century among Jews seeking to create for themselves a homeland. It started small, but moved toward a possibility after Britain and France took over parts of the old Ottoman Empire, and the British provided an opening for a return to their ancient homeland. After World War II, a Jewish state was declared, and much of the west supported its claim, including the UN, which partitioned the land. At the same time a Christian form developed, often with Millenialist visions -- a restored Israel would provide the opening for the return of Christ. The problem that emerges here is that the cause has become an ideology, and one that has proven to be non-negotiable.
Brueggemann has provided a helpful foundation for a necessary but difficult conversation about the way Christians understand the Israeli-Palestinian conflict, the way we read the Bible, and how religion and politics get intertwinned. It is a brief book so not all issues are resolved, but this is, I think an important starting point for an important conversation. To my Christian friends -- this is a must read!!
February 8, 2024
Der er mange fine og gode, tankevækkende tolkninger og overvejelser i denne lille bog. Jeg har ikke som sådan noget problem med Brueggemanns bibelfortolkning og projekt; det er overvejende sympatisk. Bogen lider dog under især én alvorlig mangel: fra start til slut fremstiller Brueggemann Israel-Palæstina-konflikten, som om Israel entydigt er zionistiske undertrykkere, og palæstinenserne entydigt er ofre, hvis menneskerettigheder ikke tilgodeses. Han forbigår fuldstændig i tavshed det erklærede mål (især hos Hamas) om totalt at udslette Israel og alle jøder. Det er immervæk en "detalje", der komplicerer og eskalerer konflikten i en grad, der ikke kan overvurderes. Og det var også alment kendt, da bogen blev skrevet i 2015.
February 12, 2020
Not sure if this was originally a series of lectures. But it didn’t feel thorough enough, and many of his major points went mostly unsubstantiated due mainly, it seems, to the conciseness of the writing.
January 18, 2024
profound and nuanced
Brueggemann’s insight into the dangerous Zionism of our time points to a way of resolution if only we dare to seek it. Israel’s loud and deadly aggression drowns out the voice of God.
Brueggemann’s insight into the dangerous Zionism of our time points to a way of resolution if only we dare to seek it. Israel’s loud and deadly aggression drowns out the voice of God.
September 25, 2024
A nice bonus edition to the study of the book Israel by Noa Tishby. I wish it had a little more depth, though. Perhaps using it as a study book would have added a little more, rather than simply reading it in two weeks.
March 29, 2025
I love Brueggemann's writing; he manages to be scholarly and yet accessible on the very complex topic of Israeli-Palestinian relations. His solid grounding in Christian love helps illuminate ways of thinking and acting to bring peace this devastating conflict.
August 5, 2017
Brief, concise, and a very quick read. Feels often more like a discussion guide than a real set of arguments, but one can read and enjoy it even while disagreeing with parts.
August 17, 2017
Not as in depth of a study as I would have expected from Brueggemann. I feel like this was a very surface level treatment of the conflict, and I still have questions.
November 25, 2019
This was a simple, easy book but was filled with great insight and information.
April 4, 2021
A short, yet thorough look at biblical texts that are used by persons and nations saying they are God's chosen people.
October 30, 2023
Brueggemann's brief but insightful book challenges us to reassess what God's promises to the patriarchs say to the Jews and their Arab neighbors today.
February 6, 2024
Great reading
Great reading on the subject. Clearly define the different concepts with valuable biblical references. It provides and explain the diferente positions.
Great reading on the subject. Clearly define the different concepts with valuable biblical references. It provides and explain the diferente positions.
December 10, 2025
The discussion mostly centers around Biblical justification for Israeli political decisions, or the lack thereof, but the whole book seems superseded by Oct. 7, 2023, and the catastrophes resulting.
December 18, 2025
This book is too short to really be of much help on a complex conflict.
March 28, 2020
Brought up good points for understanding from both sides. I'll need to read again to really "get it.". 3/2020. Reread a few days later. Brueggermann's points make a lot of sense to me.
September 21, 2015
What can I say about the inner workings of Walter Brueggemann's mind to know his individual stance on the issue, pro or con. What I am led to believe is the question "Does Israel, as a powerfully militarized nation today, have the right to displace all Palestinians from the land once decreed by God, in the Old Testament of the Bible, to be Israel's for all time? And, should Christians in America back Israel as much as they do just for the sake of not being called "antisemitic "?
The biggest question that I, as a reader of his book, ask him is what's his main motive for writing this book? Is it for political reasons? Is he biased against one side, being Israel's? Is there a hidden agenda other than for humanitarian reasons that we are not privy to? Why this book, and why now?
Correct me if I am wrong, but I believe he and I are on the same page. We see the news, read the papers, and fail to understand why Israel so adamantly wants no Palestinians on their soil. Is it right and ethical for current day Israel to be so heavily militarized and able to disregard the Palestinians' basic human rights?
Mr. Brueggemann believes not, and tries to back his premise with the Bible. Yes, God told Moses that his were the chosen people and that Israel will be their land unconditionally. However, God later tells the Israelites that they may keep the land under one condition. They must all obey the Torah. If they do not, they basically forfeit the right to keep the land all to themselves. Many of them disobeyed God's one condition and therefore cannot claim the land strictly for themselves.
Breuggmann claims that Israel's great military power, along with the backing of Christians in the U. S., are violating the Palestinians' human rights. It was not so long ago in history that the tables were turned. So why is Israel now doing the same thing to another ethnic group in their region of the world? I find myself questioning why Breuggmann is only now bringing this subject up, when peace talks failed again and again in the twentieth century?
Shouldn't we now focus our attention on the genocide and human suffering that I.S.I.S. is installing onto the Syrian people? Isn't this a much larger and more heinous injustice to the Syrian people's Human Rights? National news agencies report that this is the largest mass exodus since World War II. I am no debater, nor have I ever wanted to be. I only believe that this book is just a little too little, a little too late when there are much greater (in quantity) pressing issues that we need to focus our attention on right now. Pointing fingers and blaming one religious group or nation is not going to win over the people you are trying to convince to help.
The biggest question that I, as a reader of his book, ask him is what's his main motive for writing this book? Is it for political reasons? Is he biased against one side, being Israel's? Is there a hidden agenda other than for humanitarian reasons that we are not privy to? Why this book, and why now?
Correct me if I am wrong, but I believe he and I are on the same page. We see the news, read the papers, and fail to understand why Israel so adamantly wants no Palestinians on their soil. Is it right and ethical for current day Israel to be so heavily militarized and able to disregard the Palestinians' basic human rights?
Mr. Brueggemann believes not, and tries to back his premise with the Bible. Yes, God told Moses that his were the chosen people and that Israel will be their land unconditionally. However, God later tells the Israelites that they may keep the land under one condition. They must all obey the Torah. If they do not, they basically forfeit the right to keep the land all to themselves. Many of them disobeyed God's one condition and therefore cannot claim the land strictly for themselves.
Breuggmann claims that Israel's great military power, along with the backing of Christians in the U. S., are violating the Palestinians' human rights. It was not so long ago in history that the tables were turned. So why is Israel now doing the same thing to another ethnic group in their region of the world? I find myself questioning why Breuggmann is only now bringing this subject up, when peace talks failed again and again in the twentieth century?
Shouldn't we now focus our attention on the genocide and human suffering that I.S.I.S. is installing onto the Syrian people? Isn't this a much larger and more heinous injustice to the Syrian people's Human Rights? National news agencies report that this is the largest mass exodus since World War II. I am no debater, nor have I ever wanted to be. I only believe that this book is just a little too little, a little too late when there are much greater (in quantity) pressing issues that we need to focus our attention on right now. Pointing fingers and blaming one religious group or nation is not going to win over the people you are trying to convince to help.
June 18, 2016
Walter Bruggemann stands in the top ranks of living Old Testament scholars, and in “Chosen” he puts directs his career of biblical scholarship to work to address one of the most daunting issues of our day: the Israeli-Palestinian conflict. While it is not unusual for theologians and ethicists to opine about the current political and social issues, the crisis in the Middle East would seem to beg for it more than most, given that the conflict is argued to have arisen from mandates contained in the Scriptures. And it is this that Bruggemann seeks particularly to address: what does it mean that the God of the Hebrew Scriptures “chose” Israel above all other nations, and to what degree does that “chosenness” grant license to the modern state of Israel to do what it wants in exercising its will upon its neighbors?
The book is slim. It is not an in-depth study employing the tools of biblical analysis, but a study guide, meant for use by local church groups interested in the issue. As such, it stands on his own. Bruggemann still writes as an academic, so the book demands some sophistication (it would be way beyond anyone reading at a 6th-grade reading comprehension level), and it also presupposes an open mind (increasingly hard to find in our polarized world), but still provides sufficient argument to justify his points. And his points, simply put, are these:
1. It is a mistake to equate the biblical nation called “Israel” with the modern state of Israel; and
2. (To quote:) “[I]t seems to me that the state of Israel, in its present inclination and strategy [e.g. its hyper-militarization, its denial to Palestinians within the Occupied Territories of basic human rights], cannot expect much ‘positive play’ from its identity as ‘God’s chosen people.” For as Bruggemann points out in a brief survey of the Old Testament narrative, there are noteworthy instances where God allows Israel to go to ruin because it does not manifest the marks of a chosen people, i.e. justice and mercy.
Because opinions regarding the Israeli-Palestinian conflict have become so hardened in many quarters, there may unfortunately be a small audience for this book. Basically, I imagine it would result in effective discussion among a group that might have formed casual opinions about the conflict, but frankly have not thought about it very much. (And too, as mentioned earlier, they would have to possess a certain level of reading sophistication.)
But I hope this study guide would find that audience. For it has an important perspective to bring to the discussion.
The book is slim. It is not an in-depth study employing the tools of biblical analysis, but a study guide, meant for use by local church groups interested in the issue. As such, it stands on his own. Bruggemann still writes as an academic, so the book demands some sophistication (it would be way beyond anyone reading at a 6th-grade reading comprehension level), and it also presupposes an open mind (increasingly hard to find in our polarized world), but still provides sufficient argument to justify his points. And his points, simply put, are these:
1. It is a mistake to equate the biblical nation called “Israel” with the modern state of Israel; and
2. (To quote:) “[I]t seems to me that the state of Israel, in its present inclination and strategy [e.g. its hyper-militarization, its denial to Palestinians within the Occupied Territories of basic human rights], cannot expect much ‘positive play’ from its identity as ‘God’s chosen people.” For as Bruggemann points out in a brief survey of the Old Testament narrative, there are noteworthy instances where God allows Israel to go to ruin because it does not manifest the marks of a chosen people, i.e. justice and mercy.
Because opinions regarding the Israeli-Palestinian conflict have become so hardened in many quarters, there may unfortunately be a small audience for this book. Basically, I imagine it would result in effective discussion among a group that might have formed casual opinions about the conflict, but frankly have not thought about it very much. (And too, as mentioned earlier, they would have to possess a certain level of reading sophistication.)
But I hope this study guide would find that audience. For it has an important perspective to bring to the discussion.
Displaying 1 - 30 of 58 reviews