Actually in the context of Psalm 122 it would be praying for the city that the Messiah will come to for the first time.
Replacement theology? Yes or No.
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Actually in the context of Psalm 122 it would be praying for the city that the Messiah will come to for the first time.
Brother, you’re right that Psalm 122 is about Jerusalem, the city where God placed His name, the city of David, the city of worship, and the city where the Messiah would be revealed.
But Scripture is even more specific: Psalm 122 is not about praying for the first coming of Messiah — it is about praying for the peace of the city where God’s presence dwelt, the city where the tribes ascended to worship, and the city that would one day receive her King. The psalm looks forward to the Messianic reign, not merely the incarnation.
Psalm 122 is not about the first coming — it anticipates the kingdom
The psalm describes:
the tribes going up to worship (v. 4)
the thrones of judgment (v. 5)
the future peace of the city (v. 6–7)
This aligns with Messiah’s future reign, when:
the nations stream to Jerusalem (Isaiah 2:2–3)
Messiah sits on David’s throne (Luke 1:32–33)
Jerusalem becomes the center of peace (Isaiah 2:4)
Psalm 122 is eschatological — it anticipates the Messianic kingdom, not merely Bethlehem or the incarnation.
You’re correct that Psalm 122 is about the city of Messiah. Scripture clarifies that it is about the city of His reign, not merely His birth.
Praying for Jerusalem is praying for the completion of God’s plan, the peace Messiah brings, and the salvation of the people He came from and for.
Ok. Well there we have it. Now we know that you PROFESS to be blind to the obvious and intended meaning of those verses.
But are you really......
I doubt it frankly. I think that you DO understand them. You just don't like them much. And you certainly are not of the disposition to preach the doctrine of Kingdom restoration either.
It all still fits with the first coming of Christ in my understanding, as Jesus has been reigning ever since.
Jesus reigns from heavenly Jerusalem, and by destroying earthly Jerusalem in AD70 showed us that He did not hold it in high regard.
For you Guys it seems that you need to believe that He took a break from being the king.
I am not expecting Him to play around on earth for 1000 years when He returns, I am expecting Him also to destroy earth quickly.
2 Peter 3:10
But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.
I do affirm that Christ has been reigning ever since His ascension; He never laid aside His kingship, and He never paused His authority. When I read passages like Hebrews 1:3 and Psalm 110:1, I see Him enthroned at the right hand of the Father, ruling in the midst of His enemies. So I agree that His reign is continuous and heavenly. But I cannot collapse everything into AD 70, because the apostles consistently distinguish between Christ’s present reign and the final Day of the Lord. When Peter speaks in 2 Peter 3:10, he describes something far beyond the destruction of Jerusalem — the heavens passing away, the elements melting, the earth and its works burned up. That is cosmic, not local; final, not typological.
So when I look at the whole witness of Scripture, I don’t see Christ “taking a break” from kingship, nor do I see Him “playing around on earth for 1000 years.” What I see is a present heavenly reign, an ongoing subduing of enemies, and a future return that brings the dissolution of the present creation and the unveiling of the new heavens and new earth. AD 70 was a real judgment, but it wasn’t the final one Peter describes. Christ reigns now, and when He returns, He finishes everything — not gradually, not symbolically, but with the fiery consummation the apostles consistently proclaim.
Well, your expectations are wrong. This due to your appalling woeful biblical illiteracy.
The biblical framework for the Messianic Kingdom—a literal, earthly reign of Jesus Christ—is built on the foundation of the Old Testament covenants (specifically the Davidic Covenant) and is systematically detailed across both the Prophets and the New Testament.
Here are the primary passages that establish the duration, geographic center, and global administration of Christ's millennial reign from Jerusalem.
The Duration and the Establishment
Revelation 20:1–6
This is the foundational text for the exact duration of the Kingdom. While the Old Testament prophets described the characteristics of the age, John is given the specific chronological timeframe.
* The Greek phrase chilia etē (a thousand years) is repeated six times in these six verses, emphasizing a literal, bounded epoch.
* It marks the period between the binding of Satan in the abyss and his final, temporary release, during which the resurrected saints reign directly with Christ.
The Throne and the Capital
The scriptures consistently place the administrative center of this kingdom in a specific geographic location: Zion/Jerusalem, acting as the literal fulfillment of God’s covenant with King David (2 Samuel 7:16).
Jeremiah 3:17
> "At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart."
>
* Exegetical Note: This establishes that the "throne of the Lord" is not strictly a spiritual concept in heaven, but a physical seat of governance situated in Jerusalem, drawing the nations geographically.
Luke 1:32–33 & Isaiah 9:6–7
> "He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever..." (Luke 1)
>
* Exegetical Note: Gabriel’s announcement to Mary confirms the literal fulfillment of the Davidic Covenant. Because David's historical throne was situated in earthly Jerusalem, the fulfillment requires the Messiah to occupy that same geographic and political seat to govern the house of Jacob.
Psalm 2:6–8
> "As for me, I have set my King on Zion, my holy hill... Ask of me, and I will make the nations your heritage, and the ends of the earth your possession."
>
* Exegetical Note: Zion is the specific topographical designation for Jerusalem. The decree installs the Son as King over the entire earth, originating from this specific holy hill.
The Global Administration and Topography
The prophetic books detail how the geopolitical structure of the earth will function when the throne is established in Jerusalem.
Zechariah 14:4, 9, 16
> "On that day his feet shall stand on the Mount of Olives that lies before Jerusalem on the east... And the LORD will be king over all the earth. On that day the LORD will be one and his name one... Then everyone who survives of all the nations that have come against Jerusalem shall go up year after year to worship the King, the LORD of hosts, and to keep the Feast of Booths."
>
* Exegetical Note: This passage grounds the return in literal geography (the Mount of Olives). It establishes a unified global monarchy (King over all the earth) and institutes a mandatory pilgrimage system where Gentile nations must travel to Jerusalem to observe the Feast of Tabernacles (Sukkot), linking global worship directly to the Jewish agricultural and redemptive calendar.
Isaiah 2:2–4 (and Micah 4:1–3)
> "It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains... and all the nations shall flow to it... For out of Zion shall go the law, and the word of the LORD from Jerusalem. He shall judge between the nations, and shall decide disputes for many peoples..."
>
* Exegetical Note: Jerusalem becomes the center of global jurisprudence and divine instruction. The "law" (Torah) goes forth from the King in Zion, resulting in the disarmament of the nations and forced global pacification (beating swords into plowshares).
Psalm 72:8–11
> "May he have dominion from sea to sea, and from the River to the ends of the earth! ... May all kings fall down before him, all nations serve him!"
>
* Exegetical Note: A Royal Psalm detailing the millennial administration. The "River" refers to the Euphrates, indicating the kingdom expands outward from the promised borders of Israel to encompass the entire globe, with all earthly monarchs rendered subordinate to the throne in Jerusalem.
It seems that we both are understanding 2Peter 3:10 as relating to the final judgement and not the destruction of Jerusalem.
I am also convinced literally that "the earth also and the works that are therein shall be burned up",
so no disagreement on that chapter.
Burning up the earth would of course make the work of building modern Jerusalem a temporal and not everlasting endeavor.
The destruction of Jerusalem is an important matter, much prophesied about, but not often adequately discussed.
Old Jerusalem symbolized the old covenant and as much as it was able, held people in bondage to it.
I understand in the book of Revelations that the story of its siege and destruction is told 3 times over, each time adding more detail, both from an earthly and heavenly perspective.
In Revelations 11, after reading the completion of the destruction, we read "The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever" (v.15).
So we see the new covenant kingdom rising out of the old covenant kingdom, and under Jesus the kingdom is extended to the whole world.
Reading through the passage from Revelations 20:1-5 I find nothing that would tell me that Jesus "thousand year reign" is from earth, in fact there is confirmation there that is from heaven, as we see that the souls of those beheaded for Jesus reign with Him (v.4).
The situation where the devil is "bound" does not need to be understood as a sinless world for that time, as we see the troubles start in v.7.
Though some wish to persuade otherwise, we are not forced by the text to adhere to a literal 1000 year time period any more than we are to believe that God only owns the cattle on a thousand hills.
Well I can see by your exegesis of those passages that you like modern Israel a lot.
If I examine the same passages I tend not to be searching for the same thing, and may not understand them all the same way.
If we were to more closely examine the points you make, the type of mutual respect that people need to do that sort of thing would also need to exist between us.
For now you can always get my views as I express them to others.
Jesus was referring to a future generation that would see the events He had just finished describing:
"Matthew 24:33–34 indicates that “this generation” is the generation that witnesses the end-time signs. Jesus distinguished ordinary wars, famines, and earthquakes from the final period, saying, “the end is not yet” (Matthew 24:6–8). The final signs include the great tribulation, cosmic disturbances, Christ’s visible return, and the gathering of His elect—events not all fulfilled in the first century (Matthew 24:21, 29–31).
Once these signs begin, the remaining events will happen rapidly: the tribulation days will be shortened, Christ will appear “immediately after” them, and redemption will be near (Matthew 24:22, 29; Luke 21:28–32). Therefore, Jesus’ promise is that the generation witnessing the final sequence begin will not pass away before it is completed. The exact day remains unknown, so believers must watch and remain ready (Matthew 24:36, 42)."
Was Biblical Israel mostly faithful or unfaithful?
What happened to those nations that God used to discipline unfaithful Israel?
We understand the OT in light of the NT, not the other way around.
Do you know what is actually worse?
- completely and totally ignoring the admonishment to "study deep" into scripture (in the original language of Greek) enough to discover that the actual meaning is "begin to [occur]"...
It is there. Go study it. Discover it. Believe it. Stop fighting the truth and embrace it instead.
(I care. And, I am trying to help [all of] you to understand it correctly/properly.)
It is for both those at the time it was written as well as all who came after...
The time frame is clear, "this generation"
I understand the Old Testament through the light of the New, but I also confess that the New Testament itself teaches me never to reverse the order in a way that erases the foundation God laid beforehand, because the apostles constantly interpret the New Covenant, the gospel, and Christ’s work by appealing to what was already written. I acknowledge that Jesus and the apostles repeatedly say, “It is written,” grounding every New Testament truth in the Old Testament revelation, and I recognize that the Old Testament is not subordinate or disposable but is the very Scripture Paul says is “God‑breathed” and able to make me wise unto salvation. I therefore correct the idea that the OT is only understood through the NT; rather, I confess that the NT fulfills the OT, explains the OT, and reveals its fullness, while the OT provides the categories, covenants, promises, and prophetic framework without which the NT cannot be understood. In this way I hold both together: the OT as the foundation, the NT as the fulfillment, and Christ as the center of both.
I always think that those who have had the blinders removed by searching and being open to God and His leading are truly blessed.
I say this truthfully, not a day goes by that I am so joyful to see and hear what was there all along.
So thankful for you and that God has brought you into the light as well.
Let us never forget how easily the mind can be influenced by very evil false teachers.
Rest assured dispensationalism is done, people are abandoning this false teaching and are spreading the word all throughout social media, finally!