Replacement Theology and the Battle for Israel

“To argue that God replaced Israel with the church is to depart from an enormous body of biblical evidence." --Walter C. Kaiser, Jr.

Tonight I became increasingly aware of the spiritual battle that rages over Israel. This conflict settles on the battleground of Replacement theology. While I reject this theological concept, it is worth noting that it is a 'new' that has strengthened itself over many centuries within churches of all traditions. It is therefore not easily removed and yet we are called to do so with the sword of the Spirit, the Word of God. To some degree, Replacement theology is so deceptive because it rests on half-truths. For instance, the Church is the “Israel of God” but not in a replacement sense (Galatians6:14-16).

In essence, Replacement theology removes from Israel a national destiny in the land of Canaan because of her rejection of Jesus’ Messianic credentials. All the biblical statements of Israel enjoying future blessings in the land of Canaan are said to be descriptions of the spiritual blessings that now accrue to the Church. The expectation of a physical kingdom has been spiritualized and taken from Israel and given to the Gentiles (Matthew 21:43), even though Jesus never denied that the physical kingdom would be restored to Israel (Acts 1:6-7).

Replacement theology is not based on a literal interpretation of the Bible. As the Bible uses metaphor (no one really expects God to send all the goats of the world to hell, as Matthew 25:31-33 allegorizes), some theologians concluded that much unfulfilled prophecy must have also been intended as metaphor—the promises made to Israel were really meant for the church. Once this simple "explanation" was made, large portions of the Bible became open to personal interpretation.

The Bible is filled with prophecies promising peace and wealth to Israel, and a great many are still unfulfilled, including a promise detailing specific borders (Genesis 15:18-20; Numbers 34:1-12), a promise of a King from the line of David (2 Samuel 7), and a promise that Israel would one day be wholly devoted to God (Jeremiah 31:31-34). Given the continued non-existence of a Jewish state and the success of Christian-led endeavors, it was difficult to see how such prophecies would ever be fulfilled. Some assumed they would be more easily and completely fulfilled through the church than through the Jewish people, and replacement theology was born.

In order to shift prophecy to the church, several specific promises must be "spiritualized" or "allegorized," that is, reinterpreted non-literally. Abraham's descendants beyond counting (Genesis 22:17) become all Christ-followers, not literal biological descendants. The literal 1,000-year reign of Christ (Revelation 20:1-6) becomes symbolic, either referencing the saints in heaven or the reign of Jesus in believers' hearts. 

Allegorizing such a foundational concept as the subject of prophecy opens up many more issues. If the millennial kingdom is for the church, when will the rapture occur? If the prophecies of peace are for the church (Isaiah 32:18), should the church enforce peace in international affairs? If God's plan is for the church to lead (Isaiah 2:2), should the church take over politics? Replacement theology has several consequent beliefs:

- Amillennialism: The belief that the millennial kingdom is not literal, that it began at Christ's resurrection and is manifest either in the hearts of saints in heaven or saints on earth.
- Postmillennialism: The belief that the church is responsible for arranging the "golden age" of Christ's rule in people's hearts, resulting in godly overtones in politics, entertainment, family, and social life.
- Dominionism: Similar to postmillennialism but more extreme; the belief that the church is responsible for reinstating the Old Testament laws in all of the world's governments and societies.

First of all, the church is not a punishment on Israel for their failure to spread the gospel. It is God's work to draw Jews to Him (Romans 11:11). Daniel 9:20-27 is clear that God's plan for Israel is to last seventy "weeks" or 490 years, starting at the time of a decree to rebuild Jerusalem. Verses 25 and 26 suggest a significant event at the sixty-nine "week" mark—the point of the crucifixion and resurrection of Jesus. It also allows for a break before the arrival of the seventieth week—this space of time has been manifested as the church age. As this prophecy is for Daniel's people (vs. 24), the church era is not mentioned. Instead, the prophecy skips ahead to the last "week"—the tribulation. Before the tribulation is the rapture, which marks the removal of the church—and the re-establishing of God's work with Israel.

Paul, in a letter written primarily to Gentiles, explicitly states that God is not finished with Israel. Romans 11:12 says that if Israel's rejection of Jesus is a blessing for the Gentiles, the restoration of Israel will be more so. Romans 11:25-26 goes on to say, "Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. And in this way all Israel will be saved, as it is written, 'The Deliverer will come from Zion, he will banish ungodliness from Jacob'" (cf. Daniel 9:24). As the previous verses clearly delineate Jews and Gentiles, there is no way that this prophecy can be applied to the church.

The more literal interpretation of God's plan for humanity is called "dispensationalism." Instead of the church replacing Israel, dispensationalism teaches that the Bible shows God working in very specific dispensations throughout history. The previous dispensation focused on Israel and the law. The current one on the church and grace. In "the fullness of time" (Ephesians 1:10), the next dispensation will begin. The church will be removed (1 Thessalonians 4:13-18), Israel will be sanctified (Daniel 9:24), and the prophecies made to both Israel (Genesis 15:18-20; Jeremiah 31:31-34; Isaiah 11:6-9) and the church (Revelation 20:1-5) will be fulfilled in Jesus' literal millennial kingdom.

The problem with replacement theology is that it relies on the judgment and effort of man instead of the Word and power of God. Two hundred years ago, the idea of a restored Jewish state was incredible. Today, the Jewish state is a fact. Having such gracious proof of God's sovereignty, we should be greatly exhorted to read the Bible as literally as it was written. God has given the church specific blessings and responsibilities. We should concentrate on these and reject the allegorical interpretations of replacement theology.

"I think we do not attach sufficient importance to the restoration of the Jews. We do not think enough of it. But certainly, if there is anything promised in the Bible it is this.” --Charles H. Spurgeon