We are still breathing the air of the post-Holocaust era. That said, the world must forever remain vigilant that it doesn’t repeat its past errors in regards to the Jewish people; whether this means participating in authentic anti-Semitism, failing to condemn it when others engage in it, and not aiding and abetting them if it should ever rear its obscene head in Europe or anywhere else for that matter—or all three if necessary.
There is also, what I would style, “theological errors” to be denounced—one thinks here of “replacement theology” or better, Supersessionism (more or less that the Christian church has superseded Israel as God’s people); for theologies (whether this or the pagan meta-narrative offered by the Nazis in the twentieth century) are never far beneath the surface or geo-political events of this nature. Thus often, and ironically as you’ll soon see, many (including myself) like the Apostle Paul in his Romans epistle must re-affirm time and again that Israel remains God’s precious and chosen people and that all of our actions to them should be ultimately shaped by this reality.
So, with these truths in mind (and rightly so), many are unreservedly pro-retaliation in response to Hamas rocket fire. So, let’s begin here. Yes, Israel, as any other conceivable nation, should reserve the right to be able to respond with their military forces in order protect their own citizens; such is the nature of the world, I get that. However, what many miss (both outside and inside of Israel) is that simply affirming all that Israel does and at any level of force she so dictates also functions as a subtle brand of Supersessionism; simply, that Israel is not accountable and summoned to her vocation both in the OT and to Christ’s teaching to be a light to the world. We must never forget that Supersessionism has a Messianic guise that seeks to sever the Jewish people from her Messiah and his teaching. For example, one scholar writes:
Supersessionism undercuts the promises of the gospel by reducing the boundaries of compassion so that they extend no further than the Christian’s own faith community. As a consequence of massive ethical failures, Christians can no longer evaluate the moral content of their tradition on the basis of its treatment of fellow members or potential converts. The ethical character of a religious tradition is embodied in the community’s response to the stranger. The virtue of hospitality, so pivotal in the ancient world, has reemerged as a vital gauge of the church’s moral character, and this generosity of spirit calls for a nonsupersessionist worldview.
I would add that Superssessionism not only undercuts the “promises” of compassion, but the very call of the Gospel to follow Jesus, his teaching, and to participate in his mission to the world on behalf of the Father. It seems to me that if we are to truly avoid the Supersessionist pitfall that we not narrow the Gospel by one yod or tittle as extending to the Jewish people and nation. The question, then, becomes with the current level of response that Israel is presently demonstrating (the one that has lead to the death of hundreds upon hundreds of men, women, and children) is Israel acting in her capacity as God’s chosen people, the one which is to be a light to the whole world, reflecting as it were the compassion, love, and mercy of the One Creator God? Does the pummeling of civilians by fighter jets look anything like the God who sends his Christ to love and to heal, to serve and to reconcile?
Or is that merely the sole property of Christians’?—again, the subtle and functional replacement theology already here discussed.
If Israel remains God’s people, the people of the Messiah, then they are summoned to participate in his mission to and for the world as revealed in Jesus the crucified Messiah. In fact, was Jesus not speaking to Israel first when he said, “Blessed are the peacemakers” and “blessed are the merciful”? Or has this call merely been passed on to Jesus’ “Christian” followers, who ironically in many corners, have absolved themselves and Israel of this missiological task with this current abominable retaliation against Gaza?
 Christopher M. Leighton, Charles Arian, in Jewish-Christian Dialogue in Vol. 3: The Encyclopedia of Christianity (Grand Rapids; Wm. B. Eerdmans, 1999-2003), pg 59.