Historians widely agree that anti-Semitism was a dominant ideology in Christendom for over a millennium. The term ‘anti-Semitism’ is now commonly used to describe hostility or prejudice against Jews. While Arabs are also Semites, the term ‘anti-Semitism’ emerged in 19th-century Europe, where Jews were the primary Semitic group present. Consequently, the term has become synonymous with anti-Jewish sentiment. (1)
Equating criticism of Zionism or Israeli state policies with anti-Semitism is both historically inaccurate and politically manipulative. Opposing Zionism is no more anti-Semitic than opposing the Khalistan movement is anti-Sikh or criticizing the Pakistan movement is anti-Muslim. Yet, Zionism’s influence on American media has resulted in frequent accusations of anti-Semitism against critics of Israel.
The term ‘anti-Semitism’ was coined in Europe in 1879, during a period when European Jews were gaining legal rights and improving their social status within European nationalism. (2)
Does Anti-Semitism Have Its Roots in the Bible?
Theologians have debated whether the Bible itself contains anti-Semitic sentiments. Christian liberation theologian Rosemary Radford Ruether argued that the New Testament could not be entirely absolved of anti-Semitism. (3) Conversely, Graham Keith contends that the blame lies with the Christian Church, which distorted biblical teachings, rather than the New Testament itself. (4) Keith also highlights that Nazi propaganda exploited the influence of Martin Luther, who held anti-Semitic views and promoted German nationalism. (5)
Several influential Church Fathers, such as Saint Augustine (354-430), Thomas Aquinas (1225-1274), and Martin Luther (1483-1546), produced extensive anti-Semitic writings, often citing New Testament passages as justification.
Certain New Testament passages have historically been interpreted as vilifying Jews. For instance:
• Some verses describe Jews as responsible for the death of Jesus. (6)
• Others accuse Jews of being “from the devil.” (7)
• Some passages depict Jews as ignorant of God’s will. (8)
• The Gospels suggest that Pontius Pilate, convinced of Jesus’ innocence, was coerced into ordering his execution through Jewish manipulation. (9)
Jesus himself is portrayed as condemning the Jews as descendants of Cain and children of Satan. (10) The Jews are said to obey their father, the devil, and oppose God and humanity. (11, 12) Certain texts claim that the Jews bear responsibility for Jesus’ death, even accepting collective blame upon themselves. (13, 14)
The Apostle Paul (5-67 AD), in his epistles written before the Gospels, also portrays Jews as responsible for Jesus’ death. (15)
While these passages have been exploited to justify anti-Semitism, contemporary scholars emphasize the importance of interpreting them within their historical and theological contexts to prevent misuse that fuels hatred and discrimination.
Jesus himself called a group of Jews vipers and of the devil. (16) ‘His blood be on us and on our children’ (Matthew 27:25). This single phrase has generated the most anti-Semitism. For the past two thousand years, some Christians have persecuted the Jews as the murderers of Jesus. (17)
The New Israel: Saint Paul proclaims his claim to be the true Israel. (18) Many studies of anti-Semitism suggest that the combination of the biblical phrase ‘the devil is your father’ (John 8:44) and the idea that Christians have become the true Israel by rejecting the Jews has led to the height of anti-Semitism. The flawed logic here suggests that if the father of the Jews is the devil, then the new chosen people (Christians) must have exterminated them.
Martin Luther was the most vehement anti-Semite in Christian history. Luther used extremely vulgar language against the Jews. Historians generally believe that the roots of Nazism lie in Luther’s German work, The Jews and Their Lies, published in 1543.
Here are some excerpts from the work: “Let me give you my sincere advice. Set fire to the filthy Jewish institutions, such as the Jewish synagogues and schools. This must be for our Saviour and for the whole Christian world. This is how we must confront all their lies, curses, and religious blasphemies against the Son of God. May God forgive us for our ignorance of them in the past… Secondly, we must destroy their houses… Thirdly, we must destroy their prayer books and the entire Talmud… Fourthly, we must prevent the Jewish rabbis from teaching, keeping them under threat of death. Fifthly, we must not allow them to walk freely on the public streets. Let them live in their homes. Sixthly, we must stop their usury. For this, we must seize their gold and silver treasures. Seventhly, we must force them to seek their food by the sweat of their brow, as God commanded the children of Adam; we must turn them into slave labourers. They should not be allowed to pray, even in secret.” (19)
Martin Luther did not stop at mere writing. In 1537 he expelled the Jews from Saxony. In the 1540s they were ostracized from various German cities. (20)
Martin Luther’s anti-Semitism was based on his conviction that Jews had no future as Jews after the incarnation of Jesus on earth. (21)
Hitler, in his work Mein Kampf, describes Martin Luther as a great fighter and makes him sound like he has drawn political inspiration from him. Adolf Hitler (1889-1945) literally implemented Martin Luther’s teachings 400 years later. (22)
While these passages have been exploited to justify anti-Semitism, contemporary scholars emphasize the importance of interpreting them within their historical and theological contexts to prevent misuse that fuels hatred and discrimination.
Are Jews Semitic?
The term Semitic historically refers to a group of related languages, including Hebrew, Arabic, and Aramaic, originating from the descendants of Shem, the son of Noah. However, the question of whether all contemporary Jews are of Semitic origin has been debated.
The Khazars, a Turkic people who converted to Judaism in the 8th century, are believed to have descended from Japheth, Noah’s third son. The Book of Genesis mentions Ashkenaz, a descendant of Japheth, as part of this lineage (Genesis 10:2-3). Thus, the Khazars are not Semitic by ancestral descent.
A significant number of Jews today, particularly Ashkenazi Jews, are believed to have Khazar origins due to historical conversions in Eastern Europe. Consequently, some historians argue that a large portion of contemporary Jews may have non-Semitic ancestry. (23)
In the 10th century, the Muslim historian Al-Muqaddasi (945-991) mentioned the presence of converted Jews in the Kingdom of Khazaria. (24) The British historian H.G. Wells (1866–1946) also described Jews as a Turkish Khazar people in Outline of History (1920s), asserting that most Jews were not descended from the ancient Hebrews of Judea.
On June 9, 1942, British Home Secretary Lord Moyne stated in Cairo that the majority of contemporary Jews lacked ancestral ties to the Holy Land and thus had no inherent right to claim it. (25) Lord Moyne’s opposition to unrestricted Jewish immigration to Palestine led to his assassination on November 6, 1944, by the Zionist militant group Lehi (commonly known as the Stern Gang), led by Yitzhak Shamir, who later became Israel’s Prime Minister.
Genetic studies have provided complex insights. One study suggested that 60% of 1,000 Ashkenazi Jews from 67 countries showed no genetic links to the Middle East. The remaining 40% were traced to four maternal ancestors in the region.
Critics argue that accusations of anti-Semitism are often misused to suppress legitimate criticism of Zionist policies, particularly regarding injustices against Arabs, who are themselves Semitic people. Consequently, some claim that Zionist aggression against Arabs constitutes a form of anti-Semitism in itself.
Biblical Perspectives on Jewish Conduct
The New Testament’s critique of certain Jewish groups or individuals has often been twisted to justify collective condemnation of Jews, fuelling anti-Semitism. Likewise, Islamophobes exploit war-related Quranic verses to malign the entire text. This pattern is common among Anti-Semites, Islamophobes, and Muslim extremists, who cherry-pick verses to reinforce their preconceived narratives while ignoring historical, cultural, and literary contexts. By turning criticism of specific individuals or groups into sweeping indictments of entire communities, such distortions breed hostility and division. Political, social, and economic motives often drive this exploitation of sacred texts, leaving marginalized communities to bear the brunt of discrimination, violence, and exclusion.
This misuse of religious texts also undermines interfaith understanding, erecting barriers that hinder meaningful dialogue and cooperation. Instead of fostering respect, it deepens mistrust and hostility. Countering this dangerous trend requires a strong commitment to education and critical thinking. Promoting deeper engagement with religious texts in their proper contexts can dispel myths and prevent manipulation. Encouraging interfaith dialogue creates opportunities for people from diverse backgrounds to connect, collaborate, and build mutual respect. Equally vital is the need to confront misinformation and hate speech that distorts sacred texts, challenging harmful narratives and promoting a more inclusive, compassionate society.
The Old Testament itself contains numerous admonitions and critiques of Jewish conduct:
“Hear this, O heads of the house of Jacob, and rulers of the house of Israel, that abhor justice, and pervert all that is straight. You build up Zion with blood, and Jerusalem with iniquity. Her judges judge for bribes, and her priests teach for hire…. For your sake Zion shall be ploughed like a field, and Jerusalem shall become heaps of ruins.” (Micah 3:9-12) (26)
Justice remains central to biblical ethics. The Torah’s commandment emphasizes this principle:
“Do justice, that you may live and inherit the kingdom which the Lord your God is giving you.” (Deuteronomy 16:20)
Bibliography
1) Gavin Langmuir, History, Religion and Anti-Semitism, University of Nebraska Press, Lincoln, Nebraska, 1995, p.8
2) Esther Banbasa, Jean-Christophe Attias, The Jews and their Future (tr. Patrick Camiller), Zed Books, London 2004, p.62-73
3) Graham Keith Carlisle, Hated Without a Cause? A Survey of Anti-Semitism, Paternoster Press, Cumbria, 1997, pa.34
4) Graham Keith, ibid, p.90
5) Graham Keith, ibid, p.169
6) Mark 15:15, Luke 23:3, John 19:4-6, 1 Thessalonians 2:14-16
7) John 8:42-47
8) Romans 10:3
9) Luke 23:3, Mark 15:5
10) John 8:44-47, 8:23, Matthew 13:38, 1 John 2:22, 4:3
11) John 8:38-39
12) 1 Thessalonians 2:14-15
13) Matthew 27:25
14) Matthew 27:1, 12, 20, 22, 25
15) 1 Thessalonians 2:14-15
16) Matthew 3:7, 11:18, John 3:39, 3:44
17) Jon Meacham, How Jesus became Christ, Newsweek, 145 (13) 2005 March 28, p.47
18) Galatians 6:16
19) Martin Luther, On the Jews and their Lies (Tr: Martin H. Beatram), Luther’s Works Vol. 47, Fortress Press, Philadelphia, 1971, p.268-293
20) Paul Johnson, A History of the Jews. Phoenix Grant: London, 1995 (1987), p.242
21) Heiko Oberman, The Roots of Antisemitism in the Age of Renaissance and Reformation, Fortress Press Philadelphia, 1984, p.46
22) William L. Shirer, The Rise and Fall of the Third Reich, Simon and Schuster: New York, 1990, p.236
23) Arthur Koestler, The Thirteenth Tribe, Hutchinson & Co, London, 1976, p.175
24) Ibid p.43
25) Isaac Zaar, Rescue and Liberation: America’s Part in the Birth of Israel, Bloch: New York, 1954, p.115
26) For more criticism of the Jewish people, read Micah 7:24, 3:112, Hosea 8:14, and Deuteronomy 28:20.
V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. He can be reached at [email protected]
