Is God Done With Israel?

I want to talk about God’s heart for Israel and where we as Christians must stand with that. Our love for Israel does not condone or approve everything that the government does in Israel any more than my love for America does not approve everything the Supreme Court or Senate House does.

I believe anti-semitism is on the rise especially within the conservative movement and the radical far right. If we were to examine ourselves as a nation, we would find more corruption in our hearts than in the Israeli government.

Jesus and the apostles never redefined “Israel” to mean “Church.” The Church shares in Israel’s blessings but never becomes Israel. Share on X

Israel is God’s First Button

Peter Wyns

“The late Derek Prince, my grandfather, used to say that Israel was extremely important to God. It is like the first button while buttoning up your shirt. If you get the first button in the wrong hole, then all of the other buttons will end up in the wrong holes. If you don’t love Jerusalem, the rest of your theology will be out of whack because Jesus ruling from Jerusalem is central to God’s master plan.”

Replacement theology is the theological oxygen that lets anti‑Jewish ideologies breathe. We renounce it. We also resist the opposite error—turning Israel into an idol. 

What Is Replacement Theology?

Also called Supersessionism or Fulfillment Theology, it teaches that:

• God’s covenant with Israel ended with Christ’s coming.
• The Church is now the “new Israel,” inheriting Israel’s covenants and promises.

Three Forms of Supersessionism:

1. Punitive Supersessionism: God punished Israel for rejecting Christ.
2. Economic Supersessionism: Israel’s role naturally expired with Christ’s coming.
3. Structural Supersessionism: Israel serves only as a type; the Church is its fulfillment.

Five Pillars of Replacement Theology Debunked

1. National Israel has been permanently rejected by God

“Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it.” – Matthew 21:43

Context matters: The “you” in Matthew 21:43 targets Israel’s leaders, not the nation for all time.

Even if “nation” points to the Church’s role in the kingdom, Gentile inclusion never cancels Israel’s future restoration. The Old Testament and New Testament expect both. 

After 40 days of kingdom teaching, the disciples still ask about restoration to Israel; Jesus corrects timing, not the expectation (Acts 1:6–7).

Paul speaks in the present tense “to them belong the covenants and promises” (Rom 9:4), signaling ongoing covenant status.

2. Old Testament language applied to the Church proves the Church is the ‘new Israel’

“And as many as walk according to this rule, peace and mercy be upon them, and upon the Israel of God.” – Galatians 6:16

The phrase “Israel of God” in Galatians 6:16 most naturally refers to Jewish believers, not a re-labeling of the Gentile Church. 

The “true Jew inwardly” (Romans 2:28-29) argument addresses Jews, not a transfer of Jewish identity to Gentiles. What was being challenged was their spiritual maturity, not their Jewishness.

1 Peter 2 uses Israel’s titles for the Church’s vocation, but Scripture can honor non‑Israel with Israel‑like titles without making them Israel.

In Galatians 3, being Abraham’s “sons/seed” by faith makes Gentiles heirs of blessing, not ethnic Jews.

The Church shares Israel’s blessings and calling‑language, but Scripture never renames the Church “Israel.”

3. Jew/Gentile unity rules out any future role for national Israel

“For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace.” – Ephesians 2:14–15

Gentiles are “brought near” to the commonwealth of Israel. Nearness shares benefits; it doesn’t merge identities.

Paul’s word choice is deliberate: He says “one” and “one new man” (Ephesians 2:14–15), yet never calls the Church“Israel.”

Salvation equality does not collapse distinct roles.

Gentiles are grafted among the natural branches; they do not become natural branches. The natural branches (Israel) can be grafted in again.

4. Because the Church participates in the New Covenant, Israel no longer holds the Old Testament covenants.

“Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah… But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people.” – Jeremiah 31:31, 33

The New Covenant is made with the house of Israel and Judah, not a church or denomination. The Church participates, but the covenant’s named parties remain Israel/Judah. We are participants, not replacements.

Paul’s Warning to Gentiles

“For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in.” – Romans 11:25

The Church shares New‑Covenant grace with Israel; it does not seize Israel’s covenants from Israel.

There is a theme of covenantal continuity in Acts: Peter calls unbelieving Jews “sons of the covenant” (Acts 3:25), indicating an ongoing covenantal relation.

Christians can love Israel theologically without rubber-stamping every policy. We support what aligns with righteousness and resist what does not.  Share on X

5. New Testament silence proves Israel will not be restored as a nation.

The New Testament explicitly references Israel’s future restoration (Acts 1:6–7), renewed rule over the twelve tribes (Matthew 19:28; Luke 22:30), future welcome of Messiah (Matthew 23:39), Jerusalem’s times (Luke 21:24), temple scenes (2 Thessalonians 2; Revelation 11), tribal lists (Revelation 7).

Old Testament restoration promises remain in force unless the New Testament cancels them—it doesn’t. 

New Testament writers, grew up with the Old Testament and lived while Israel was still in the land, had no need to restate every OT detail.

Jesus affirms the concept, not the calendar: He refuses to give the timing, not the reality, of Israel’s future restoration (Acts 1:6–7).

Replacement theology is the theological oxygen that lets anti‑Jewish ideologies breathe. Share on X

To Conclude

The Church must see itself as a participant in God’s larger plan, not as the replacement of God’s first covenant partner, Israel. We are grafted into Israel’s story by grace; we do not erase it.

True fulfillment is still in the future. At the end of history, in the Messianic consummation, God will unite the purposes of Israel and the Church in one redeemed family. Until then, these callings coexist in tension and mutual responsibility: we honor Israel’s election, pray for Israel’s salvation, and serve the nations in the name of Christ.

We must return to the New Testament’s unfinished story. Paul points to a mystery: the fullness of the nations and the coming turning of Israel together reveal God’s final redemption. 

So we choose a better way: humble enough to share the stage with Judaism, confident enough to confess Christ, and hopeful enough to wait for the day when Israel and the Church recognize one another in the fullness of God’s mercy.

Loving Israel does not mean hating Palestinians. Our calling is justice, mercy, and truth for all, while refusing the old lie that God is done with the Jewish people. Share on X

Our Reponse as Christians

Scripture holds both truths together: Jesus is the Messiah of Israel and Savior of the nations, and God’s covenants with Israel still stand. Gentiles are grafted into Israel’s olive tree; we are not the new trunk (Romans 11:17–24). So we don’t boast against the branches God planted.

The Church is not a replacement; we are co-witnesses. Let’s share the stage with humility, preach Christ with confidence, bless the Jewish people, seek the good of our neighbors, and wait in hope for the day when Israel and the nations together reveal God’s final redemption.

Watch The Full Sermon Here: