Replacement theology? Yes or No.

[cv5]

I don’t even know what an RT (Replacement Theology) hoax is…

Of course you don't. Which is why you are a victim of it.

I know is what the Bible teaches….do you?

And oh yes, I absolutely know what the Bible teaches.

Zec 3:1
Then he showed me Joshua the high priest standing before the Angel of the LORD, and Satan standing at his right hand to oppose him.

Zec 3:2
And the LORD said to Satan, “The LORD rebuke you, Satan! The LORD who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?”

Zec 3:3
Now Joshua was clothed with filthy garments, and was standing before the Angel.

Zec 3:4
Then He answered and spoke to those who stood before Him, saying, “Take away the filthy garments from him.” And to him He said, “See, I have removed your iniquity from you, and I will clothe you with rich robes.”

Zec 3:5
And I said, “Let them put a clean turban on his head.” So they put a clean turban on his head, and they put the clothes on him. And the Angel of the LORD stood by.

Zec 3:8
‘Hear, O Joshua, the high priest,
You and your companions who sit before you,
For they are a wondrous sign;
For behold, I am bringing forth My Servant the BRANCH.

Zec 3:9
For behold, the stone
That I have laid before Joshua:
Upon the stone are seven eyes.
Behold, I will engrave its inscription,’
Says the LORD of hosts,
‘And I will remove the iniquity of that land in one day.

Zec 3:10
In that day,’ says the LORD of hosts,
‘Everyone will invite his neighbor
Under his vine and under his fig tree.’ ”

 

[cv5]

By whom…? And “effortlessly” is hardly a description I would use when studying all of Scripture instead of the theologically convenient ones.
Let’s see….as it has already been discussed and ignored several times….
Matt 21:33-41 is the parable of the vineyard….what follows that parable is important as it shows what will happen to those who killed the son in that illustration….

“They said to him, “He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons.”
Who were those “wretches”?……and what “miserable death” were they to experience?

The only thing that we now know for sure is that you despise Jews and deny their prophesied certain repentance and redemption and regathering to their land.

The Scriptures contain a substantial body of passages commanding God's people to pray for Jerusalem, bless Israel, seek Zion's welfare, comfort the Jewish people, and rejoice in Jerusalem's restoration.

The distinction is between explicit commands, divine promises to those who bless Israel, and prophetic prayers and declarations concerning Israel's future national restoration.

Below are the principal passages from both Testaments, quoted from the KJV.

I. Explicit commands to pray for and bless Jerusalem​

1. Psalm 122:6–9 — Pray for Jerusalem's peace​

Psalm 122:6

Pray for the peace of Jerusalem: they shall prosper that love thee.

Psalm 122:7–9

Peace be within thy walls, and prosperity within thy palaces.
For my brethren and companions' sakes, I will now say, Peace be within thee.
Because of the house of the LORD our God I will seek thy good.

This is the clearest direct biblical exhortation to pray for Jerusalem, accompanied by a blessing pronounced upon those who love her.

2. Isaiah 62:6–7 — Give God no rest until Jerusalem is established​

I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence,
And give him no rest, till he establish, and till he make Jerusalem a praise in the earth.

Prophetic significance: This passage looks toward Jerusalem's ultimate vindication and restoration. Within premillennial interpretation, that fulfillment includes the establishment of Messiah's earthly kingdom.

3. Isaiah 66:10 — Rejoice with Jerusalem​

Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her.

A direct imperative to rejoice with Jerusalem, appearing in the context of Zion's restoration.

4. Isaiah 40:1–2 — Comfort God's covenant people​

Comfort ye, comfort ye my people, saith your God.
Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD'S hand double for all her sins.

The command is addressed to those commissioned to proclaim God's consolation to Jerusalem. It is not merely a general instruction to comfort everyone indiscriminately.

5. Numbers 6:23–27 — God commands Israel to be blessed​

Numbers 6:23

Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them,

Numbers 6:24–26

The LORD bless thee, and keep thee:
The LORD make his face shine upon thee, and be gracious unto thee:
The LORD lift up his countenance upon thee, and give thee peace.

Numbers 6:27

And they shall put my name upon the children of Israel; and I will bless them.

This is an explicit divine command to pronounce blessing upon the children of Israel, originally entrusted to the Aaronic priesthood.

II. God's covenant promises to those who bless Israel​

These passages are foundational. They are divine declarations rather than grammatical imperatives addressed to all believers.

6. Genesis 12:2–3 — The Abrahamic Covenant​

Genesis 12:3

And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

This is the foundational blessing-and-cursing provision of the Abrahamic Covenant, first addressed to Abraham.

7. Genesis 27:29 — The blessing reaffirmed to Jacob​

Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee.

The blessing is pronounced upon Jacob, subsequently named Israel.

8. Numbers 24:9 — Blessings upon those who bless Israel​

He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee.

Here Balaam's oracle explicitly concerns Israel as a nation, rather than Abraham alone.

9. Genesis 28:13–15 — God's covenant commitment to Jacob​

Genesis 28:14

And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.

This confirms the transmission of the Abrahamic promises through Jacob.

III. Love Zion, seek her welfare, and rejoice in her restoration​

10. Psalm 102:13–14 — God's servants cherish Zion​

Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come.
For thy servants take pleasure in her stones, and favour the dust thereof.

11. Psalm 137:5–6 — Never forget Jerusalem​

If I forget thee, O Jerusalem, let my right hand forget her cunning.
If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy.

This is a solemn declaration of devotion by an exiled Israelite, not a direct command to the nations.

12. Psalm 51:18 — Pray for Zion's welfare​

Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.

David petitions God for Zion's good and Jerusalem's security.

13. Psalm 128:5–6 — Blessing associated with Zion and Israel​

The LORD shall bless thee out of Zion: and thou shalt see the good of Jerusalem all the days of thy life.
Yea, thou shalt see thy children's children, and peace upon Israel.

14. Psalm 125:5 — Peace upon Israel​

As for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity: but peace shall be upon Israel.

15. Isaiah 52:9 — Rejoice over Jerusalem's redemption​

Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem.

A prophetic summons to celebrate Jerusalem's redemption.

16. Isaiah 49:22–23 — Gentile nations participate in Israel's restoration​

Thus saith the Lord GOD, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders.
And kings shall be thy nursing fathers, and their queens thy nursing mothers [...]

The passage portrays Gentile nations assisting restored Israel.

17. Zechariah 8:20–23 — Nations seek God in Jerusalem​

Zechariah 8:22

Yea, many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD.

Zechariah 8:23

[...] We will go with you: for we have heard that God is with you.

These verses depict the future nations acknowledging God's presence with restored Israel.

​

 

[cv5]

IV. New Testament instructions and examples concerning Israel's welfare​

18. Romans 10:1 — Paul's prayer for Israel's salvation​

Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.

Paul provides a direct apostolic example of intercession for Israel's spiritual salvation.

19. Romans 11:18 — Gentile believers must not boast against Israel​

Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

This is an explicit prohibition. Gentile believers must not adopt an attitude of superiority toward the natural branches.
Read with Romans 11:11–29, it provides important instruction regarding God's continuing purposes for Israel.

20. Romans 15:25–27 — Gentile believers have an obligation to assist Jewish believers​

Romans 15:27

It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.

Paul identifies a material obligation arising from the spiritual blessings Gentile believers have received. Specifically, he is discussing assistance to impoverished Jewish believers in Jerusalem.

21. Romans 11:28–29 — Israel remains beloved for the fathers' sake​

As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.
For the gifts and calling of God are without repentance.

This is not a command to bless Israel, but a theological explanation of God's continuing covenant commitment.

22. Romans 12:14 — A general Christian command to bless, not curse​

Bless them which persecute you: bless, and curse not.

Although not specifically directed toward Israel, the command also governs Christian conduct toward Jewish people.

23. 1 Timothy 2:1–2 — Intercede for all people and rulers​

I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;
For kings, and for all that are in authority [...]

This universal instruction includes prayer for Israel, its people, and its governing authorities, although Israel is not singled out.

V. Further passages concerning the blessing and restoration of national Israel​

These are additional passages relevant to your study, but are prophecies or declarations rather than commands to believers.

Passage	Relevance
Deuteronomy 30:1–10	National repentance, regathering, and restoration to the land
Isaiah 11:11–12	Future recovery and regathering of Israel
Isaiah 60:10–14	Nations and kings minister to Zion
Isaiah 62:1–5	God vindicates Jerusalem and rejoices over her
Isaiah 66:12–13	God extends peace to Jerusalem and comforts her
Jeremiah 31:3–14	God's everlasting love and Israel's restoration
Jeremiah 31:35–37	God's assurance of Israel's continued national existence
Ezekiel 36:22–28	Israel's cleansing, regeneration, and restoration to the land
Ezekiel 37:21–28	Reunification of Israel under the Davidic king
Zechariah 2:8–12	God's protection of Zion and His future dwelling in Jerusalem
Zechariah 12:10	National mourning and repentance concerning the pierced Messiah
Zechariah 14:9–16	The LORD reigns; surviving nations worship at Jerusalem
Matthew 23:37–39	Jerusalem's future acknowledgment of the Messiah
Romans 11:25–27	The promised future salvation of Israel

 

[cv5]

Seriously?…..Perhaps you missed all the references to a new “Israel”….”a people for his name”, taken from both Jewish and gentile nationalities…..”the Israel of God” (Gal 6:16) is no longer national Israel……lineage to Abraham was no longer a requirement, because Jesus had fulfilled the promise made to Abraham, that ‘by means of his seed “all nations” would be blessed’. (Gen 22:17-18 Matt 3:7-10) Lineage was not the primary requirement….faith and obedience like that of Abraham, was.

Oh you are NOT going to like this doctrine my RT friend.
But, it is true nevertheless. So get a grip and hold on tight, because your quaint little Church supremacy ideology is about to collapse around you.

The accurate Biblical position is straightforward: Israel is the ***covenantal possessor*** of the New Covenant promised in Jeremiah 31. The Church participates in its spiritual blessings, but the covenant itself was made with national Israel and Judah.

Jeremiah could hardly be more explicit:

“Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah.”
— Jeremiah 31:31

The text does not say that God would make the covenant with a future entity called the Church. It names the covenant parties directly: the house of Israel and the house of Judah.

The same passage describes Israel’s future national restoration:

“I will put my law in their inward parts, and write it in their hearts... and they shall be my people.”
— Jeremiah 31:33

And Jeremiah immediately ties this promise to Israel’s continued national existence:

“If those ordinances depart from before me... then the seed of Israel also shall cease from being a nation before me for ever.”
— Jeremiah 31:36

That statement is devastating to replacement theology. God deliberately anchors the covenant to the permanence of Israel as a nation.

The prophets say the same thing elsewhere. Ezekiel 36 promises Israel cleansing, a new heart, the indwelling Spirit, and restoration to “the land that I gave to your fathers” (Ezek. 36:24–28). Ezekiel 37 joins Israel and Judah, restores them to the land, places David over them, and promises an everlasting covenant. These are not descriptions of the Church replacing Israel. They are promises of Israel’s future national and spiritual restoration.

The New Testament does not cancel this.

At the Last Supper, Christ established the basis of the New Covenant through His blood:

“This cup is the new testament [covenant] in my blood.”
— Luke 22:20

But the fact that the Church presently receives New Covenant blessings does not mean the Church has become the covenant’s original covenant party.

Paul makes this distinction remarkably clear. In Romans 11, Gentile believers are depicted not as replacing Israel, but as wild olive branches grafted into blessings rooted in Israel’s covenantal promises. Paul explicitly warns Gentiles:

“Boast not against the branches... thou bearest not the root, but the root thee.”
— Romans 11:18

The Gentiles do not become the root. They benefit from the root.

Paul then states that Israel’s present hardening is temporary:

“blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved.”
— Romans 11:25–26

He immediately connects this future salvation of Israel with covenant fulfillment:

“For this is my covenant unto them, when I shall take away their sins.”
— Romans 11:27

That is covenant language applied to Israel AFTER the present Gentile ingathering.

Acts follows the same pattern. The earliest believers were Jewish. The great surprise was not that Israel had somehow ceased to exist as God’s covenant nation, but that Gentiles were also being granted salvation apart from becoming Jews.

Peter is astonished in Acts 10 when the Holy Spirit falls upon Gentiles. In Acts 11:18 the Jewish believers respond:

“Then hath God also to the Gentiles granted repentance unto life.”

Acts 15 addresses the same issue. The controversy is whether Gentiles must undergo circumcision and enter Judaism in order to be saved. The apostolic answer is no: God is taking from the Gentiles “a people for his name” (Acts 15:14). Yet James immediately cites the prophets concerning the future restoration of David’s fallen tabernacle. Gentile salvation does not erase Israel’s promises.

Ephesians 2 is also frequently misunderstood. Gentiles had once been:

“aliens from the commonwealth of Israel, and strangers from the covenants of promise.”
— Ephesians 2:12

Through Christ they have now been “made nigh by the blood of Christ” (v. 13).

Notice the direction of movement. The Gentiles were originally strangers to Israel’s covenants. Through Messiah they now share spiritual blessings that previously lay outside their covenantal position.

This is exactly Fruchtenbaum’s distinction:

Israel is the possessor of the New Covenant.
The Church is a present beneficiary of its spiritual blessings.

The Church enjoys forgiveness, regeneration, justification, and the indwelling Spirit because Christ’s blood ratified the New Covenant. But that does not transfer the covenant from Israel to the Church or annul the national promises made to Israel.

The New Covenant was promised to Israel, ratified by Messiah, spiritually participated in by the Church, and will ultimately be fulfilled nationally in Israel when Israel turns to her Messiah.

That preserves the plain meaning of Jeremiah 31, Ezekiel 36–37, Romans 11, Acts 10–15, and the entire prophetic framework.

The Gentiles were not substituted for Israel.

They were graciously brought near to blessings flowing from Israel’s Messiah and Israel’s covenants.

 

[HeIsHere]

Good time to remind of the truth, not this splicing and dicing of scripture into one big mess.


The people of God are no longer marked by their connection to Abraham's flesh, but to Abraham's faith.
They are marked by connection to Abraham's seed.
And it doesn't diminish Old Testament biological Israel, but it does show us how Israel is fulfilled.
It doesn't erase the promises that were given to them.
It delivers the promise given to them to the people of God, past, present, and future.
It doesn't destroy the tree.
It builds the tree into its full global Christ centered glory.

(Kendall Lankford, Pastor, The Shepherd Church)

Dispensationalism denies and robs Christ of His FULL glory as the COMPLETE fulfillment of the OT promises and covenant.

 

[cv5]

The Israelites did not abide by the terms of the law covenant and broke them more than once…
Yahweh on the other hand kept his end of the commitment…..Israel produced their Messiah but then what did they do? Did God have grounds for cancelling a contract if the other party broke it? There was a proviso in that contract…a little word with a big meaning…..”IF”. Read Exodus 19:5-6.

It matters if you are backing the wrong horse in a race for life, and you lose….

So then be a loser. I mean so far your batting average on this thread has been zero, thats a fact.

And no, you clearly do NOT know the lesson Paul has taught in Romans 7, for if you did, you would possess the key that would allow you to away from that RT prison cell in which you abide while issuing curses against Jews and the Nation Israel.

*************************************************************

The death of Christ Jesus was the necessary prerequisite to enable the successful launch of the New Covenant.
Both for the mystery Church of THIS age. AND to make the New Covenant available to the Nation Israel.

Indeed, the death of the High Priest is the absolutely necessary precondition for the inevitable redemption of the Sons of Jacob so that they might become viable candidates for the Restoration of the Kingdom to Israel.

The legal paradox surrounding Gomer (Israel), the Law of Moses, and her ultimate redemption centers on Romans 7:1–6, combined with Old Testament prophecy from Hosea and Deuteronomy.

This principle shows how God uses the death of the husband in the New Testament to solve an otherwise legally impossible situation created under the Mosaic Covenant.

1. The Divine Problem: Israel, God, and the Law of Divorce
To understand Paul's argument in Romans 7, you first have to look at the Old Testament marital crisis:
* Israel as the Wife of Jehovah: In Old Testament typology (specifically Hosea 1–3 and Jeremiah 3), Israel is depicted as the wife of Yahweh.
* The Spiritual Adultery (Gomer): Gomer’s unfaithfulness to Hosea mirrors Israel’s idolatry and spiritual adultery against God.
* The Bill of Divorce: Because of her persistent adulteries, God issued Israel a "certificate of divorce" (Jeremiah 3:8, Hosea 2:2).
* The Legal Dilemma (Deuteronomy 24:1–4): Under the Law of Moses, if a man divorces his wife and she goes and belongs to another man, her first husband cannot legally take her back as his wife again after she has been defiled. Doing so was an abomination under the Law.

The Paradox: God promised in the prophets that He would one day remarry Israel in a New Covenant (Hosea 2:19–20, Jeremiah 31:31–34). However, God’s own Law in Deuteronomy 24 forbade Him from taking back His divorced, defiled wife. How could God remain perfectly righteous under His own Law while fulfilling His promise to fully redeem and remarry Israel?

2. Paul’s Legal Solution: The Law of the Husband (Romans 7:1–6)
Paul addresses this exact legal mechanic in Romans 7:1–4:
> "For the woman who has a husband is bound by the law to her husband as long as he lives. But if the husband dies, she is released from the law of her husband... Therefore, my brethren, you also have become dead to the law through the body of Christ, that you may be married to another—to Him who was raised from the dead..."
>
According to Dr. Arnold Fruchtenbaum’s commentary on Romans 7 (The Believer and the Law of the Husband):
* Death Breaks the Contract: Marriage contracts under Mosaic Law are binding only until death. The death of either spouse legally dissolves the marital covenant and nullifies the prohibitions attached to it.
* The Husband Dies in Christ: Jesus Christ is Jehovah incarnate. By dying on the cross, the "Husband" of the original covenant legally died.
* The Wife Dies in Christ: Furthermore, Israel (and believers collectively) died positional deaths in Christ.
* Legal Release: Because death occurred, the Mosaic Law’s prohibition in Deuteronomy 24 no longer applies. The old marriage covenant was officially rendered null and void by death.

3. The Full and Final Redemption
Because the former legal relationship was terminated by death, God is no longer violating Deuteronomy 24 when He restores Israel:
* Resurrection Means a New Husband: When Christ rose from the dead, He did so in resurrection life as a "New Husband" (or the resurrected Messiah).
* A New Marriage / New Covenant: Israel—reborn through faith in her resurrected Messiah—is now legally free to enter into a New Covenant marriage with Him without violating the Mosaic Law.
In Hosea 3, Hosea buys Gomer back from the slave block—a picture of price paid for redemption. In Paul's NT doctrine, that redemption is legally codified: Christ didn't just pay a ransom price; He fulfilled and terminated the strict legal constraints of the Law of Moses that kept the divorced wife bound.

 

[Beekeeper]

This is where your secular reasoning comes into play my friend. To fill in the gaps to fit the narrative.
Straight up....Jesus had the power to forgive sin here on earth. This all happened before the sacrifice took place my friend.
All authority is given to him....

Jesus was also the redeemer of all the Old Testament saints (Job 19:25).
So what you say is correct, yet repentance is always involved even for them.

 

[Beekeeper]

How can anyone qualify when they are dead in their trespasses and sins? As long as you believe it's something you have done your missing the message. It's not I but Him.

That is a fair point.

Ephesians 2:8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:

It becomes like the "debate" between God's sovereignty and mans responsibility, which never should have been a debate in first place, because they are both true at the same time.
One is the business of God, the other of man.

 

[Beekeeper]

You're not reading those verses right. The Bible says that the siege and the armies will be against both Jerusalem and Judah, not against one another.



The Bible did say that Jesus would rule over them with a rod of iron, so yes, anyone prophesying falsely about God/Jesus will be immediately eliminated from the Millennial Kingdom.



The Bible says that the land will become desolate once again and that they would have to rebuild and restore Israel. Unfortunately, the Great Tribulation period and the battle of Armageddon will have to happen in order for them to wake up to the truth. That's what the Bible shows us.



Not everything you're reading is happening in the same time period. Some of those things are talking about what will happen during the battle of Armegeddon, the Great Tribulation, and the Millennial Kingdom period. The prophecies are intermingled together, but the Millennial Kingdom period will be a time of peace with no war going on. God/Jesus will allow them to live in peace for 1,000 years, then he'll release Satan from the Abyss to try and start a final war, but God/Jesus immediately shuts him down with fire. Everyone one and everything is judged, and then we all move into the permanent kingdom of Heaven which was God/Jesus' ultimate goal all along.



Yes, I've got it right. You just have to know how to read the Bible and know when there are time differences set to different events.

---

I am not sure if dispensationalists ever consider this much, but the book of Zechariah was to be read by people who God had called to live under the law of Moses for 500 years before the NT was revealed.
If Zerchariah writes about NT times of course he is not going to reveal the new covenant in full 500 years before it's time.
For this reason Zechariah, like the other prophets, use mosaic references to illustrate NT concepts in metaphor.
The strict literal approach is not appropriate to all passages of the Bible, and it is evident that it fails with much of the book of Zechariah too.