The Son of David and the Restoration of Israel. Clearing up the error of Replacement Theology Pt. 1

Whenever we experience God’s judgment or discipline, we are in danger of falling away from our faith in Him, from believing that He loves us or that He is even real.  Moreover, when non-Believers see calamity come upon us, they, too, wonder if the God we have been sharing about is a good God or even real.Show more

If the Israelites had perished during times of judgment against them, God would have broken the covenant He made with Abraham, Isaac and Jacob.  As a result, His heritage—the children of Israel that He called to be set apart as holy—would have been shamed, and His name mocked by the nations.
This is the same argument that Moses made to God when he interceded for the disobedient Israelites in the wilderness. He basically told God—If you kill your people, no matter how disobedient they are, the Egyptians will think you planned to kill them all along.  They will never learn of your holiness or see your great promises to Abraham, Isaac and Jacob come to pass.

One widespread view pervading most Christian denominations is that the Church has supplanted the biblical role of Israel in the purposes of God.

The Church is thus viewed as ‘spiritual Israel’ and ‘spiritual Jerusalem’. The biblical prophecies, promises and blessings given to Israel now belong to the Church while Israel and the Jewish people retain the curses and judgments and/or are now theologically irrelevant.

These ideas are popularly known as ‘Replacement Theology’ or supercessionism, a set of beliefs which date back to the 1st Century AD and the break between Jewish and Gentile Christianity. As will be shown, Replacement Theology is based on departures from both the scriptures and history. In this conversation, we will address a few of the major errors of this thinking

Replacement Theology’s holds an essential misunderstanding of the biblical concept of ‘covenant’. A covenant is far more than a handshake agreement. Covenants were for the safety and protection of participants. God’s covenants with his people called for exclusive worship and obedience in exchange for their protection and blessing.

His covenant with Abraham concerning the land was eternal, as is indicated (not least) in Psalm 105. The Davidic Covenant, some 1,000 years later, did not replace the Abrahamic Covenant but simply added to it. The New Covenant, first introduced not in the New Testament but in Jeremiah 31, replaces the Mosaic covenant – but not the Abrahamic, nor the Davidic.

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