Matthew Chapter Twenty-Three
Jesus Warns the Scribes and Pharisees
[Verses 1-12 parallel Mark 12:38-40 and Luke 20:45-47]
23:1 Then Jesus said to the crowds and to his disciples, 2 “The scribes and the Pharisees sit on Moses’ seat, 3 so do and observe whatever they tell you, but not the works they do. For they preach, but do not practice.
Possibly while the Pharisees were still standing around after their designated representative failed to trap Jesus, He turns to the people watching and to His disciples and begins to offer a powerful discourse on hypocrisy and the error in seeking admiration from others. Jesus begins by saying that the scribes and the Pharisees sit on Moses’ seat. This is not a physical seat, it refers to one of the many roles Moses fulfilled during the time the Israelites were in the wilderness before entering the Promised Land, that of being a judge. Later due to time constraints, Moses started to delegate that responsibility (see Exodus 18:13-26; Numbers 11:16-30), forming a council, which is believed to be the precursor to the Sanhedrin. From this ‘seat’ these leaders were to settle disputes and to help guide the people of Israel in the ways of God. But with these scribes and Pharisees they are not living or behaving as they preach.
23:4 They tie up heavy burdens, hard to bear, and lay them on people’s shoulders, but they themselves are not willing to move them with their finger. 5 They do all their deeds to be seen by others. For they make their phylacteries broad and their fringes long, 6 and they love the place of honor at feasts and the best seats in the synagogues 7 and greetings in the marketplaces and being called rabbi by others.
Jesus says the scribes and Pharisees require the Jews to follow burdensome religious protocols, which they themselves do not follow. Instead they do only the things that can make them the center of attention, essentially to be seen as being “super religious,” without the work. Jesus then identifies six self-glorifying scenarios that these hypocritical religious leaders strongly desire. The first one involves phylacteries, a small box with straps that can be attached to an arm or forehead containing strips of paper with various verses of Scripture written on them (an ancient practice derived from a misinterpretation of Exodus 13:16 and Deuteronomy 6:8; 11:18). The thought being that if the phylactery they are wearing is bigger than normal, it would impress and attract notice. Secondly, Jesus also noted that they also like to make their fringes long (Greek ‘kraspeda’,[1] the border of a garment), for the people of Israel this also included borders with tassels (see Numbers 15:38-39), again something to attract attention. Thirdly, Jesus notes how they desire to be seen in places of honor during the various religious festivals, and fourth, being seen sitting in the best seats in their synagogues. Both the third and fourth scenarios are aimed at being seen and therefore to be considered a very important person. The fifth and sixth scenarios are also similar, beginning with being greeted in the marketplace (known by vendors and other important people) and also being called ‘rabbi’ (Greek ‘rhabbi’,[2] my master, can also reference being a teacher, doctor, etc., a title of honor).
23:8 But you are not to be called rabbi, for you have one teacher, and you are all brothers. 9 And call no man your father on earth, for you have one Father, who is in heaven. 10 Neither be called instructors, for you have one instructor, the Christ. 11 The greatest among you shall be your servant. 12 Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
Jesus explains why desiring these scenarios are not appropriate for godly people. Being called rabbi is unacceptable since that title elevates one over another, He reminds us that all believers are on the same level (as discussed earlier, there really is no higher calling).[3] Because everyone is on the same spiritual level, no one should be called ‘father’ as there is only one Father and He is in heaven. Jesus is not restricting the use of the word ‘father’ when referring to a parent, He is saying the title is not to be used to elevate someone spiritually (like rabbi), an insight that is ignored by some churches today, attempting to lift clergy above others. Jesus also said no one should be called instructors (Greek ‘kathēgētai’,[4] to lead, be a guide, a title of honor considered equivalent to rabbi), as Jesus is the sole instructor (see Matthew 28:18-20). A follower of Jesus must be humble, a trait foreign to the scribes and Pharisees. The greatest follower will be seen as a servant to all. Jesus notes that whoever seeks to exalt themselves will be humbled (brought low) and whoever is humble will be exalted by God.
To further illuminate the hypocrisy and erroneous teachings of the scribes and Pharisees, Jesus offers the following discourse often referred to as the “Seven Woes.”
23:13 “But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in.
Jesus now turns from the crowd and His disciples, who He has been talking to about the behavior of the scribes and Pharisees, to addressing them directly. He begins by calling them hypocrites and then explains why. He said that they have been shutting people out from the kingdom of heaven. These pious men pretend to be God’s representatives on earth but in reality have no clue, as they themselves are lost. By embracing strict protocols and the appearance of being holy and righteous, they have alienated people as well as misrepresented God.
The word ‘woe’ is the Greek word ‘ouaí’,[5] first seen in Matthew 11:21, it is an interjection of either grief or indignation, when combined with a recipient, here being the scribes and Pharisees, it denounces misery and expresses pity for the recipient.
23:15 Woe to you, scribes and Pharisees, hypocrites! For you travel across sea and land to make a single proselyte, and when he becomes a proselyte, you make him twice as much a child of hell as yourselves.
Jesus again calls the scribes and Pharisees hypocrites, as they will go to great lengths crossing land and sea to convert a single person to Pharisaic Judaism. Only to turn that person into being twice as much a “child of hell” as they are. A “child of hell” could be defined as someone who is not saved as well as being one who revels in ungodly ritual. The new proselyte (Greek ‘prosēlyton’,[6] refers to a stranger who comes from his own people to another, in the New Testament it refers to a non-Jew converting to Judaism) when exposed to the rituals and protocols of the Pharisees undoubtedly would be eager to propagate these strict traditions with a higher level of enthusiasm, thus being twice the “child of hell.”
23:16 “Woe to you, blind guides, who say, ‘If anyone swears by the temple, it is nothing, but if anyone swears by the gold of the temple, he is bound by his oath.’ 17 You blind fools! For which is greater, the gold or the temple that has made the gold sacred? 18 And you say, ‘If anyone swears by the altar, it is nothing, but if anyone swears by the gift that is on the altar, he is bound by his oath.’ 19 You blind men! For which is greater, the gift or the altar that makes the gift sacred? 20 So whoever swears by the altar swears by it and by everything on it. 21 And whoever swears by the temple swears by it and by him who dwells in it. 22 And whoever swears by heaven swears by the throne of God and by him who sits upon it.
In this third “woe to you” statement, Jesus calls the scribes and Pharisees blind guides and calls attention to their erroneous teachings regarding oaths. As pointed out earlier, God considers oath-making a very serious subject.[7] This blindness has prevented them from seeing and thinking spiritually. Thinking only from an earthly perspective they can only see the physical value of the gold in the Temple and the gift on the altar, but are unable to understand that the real ‘value’ comes from God. Jesus clarifies that if someone swears by the altar (see below) swears by it and everything on it. And whoever swears by the Temple swears by it and by Him who dwells in it. Jesus then adds that whoever swears by heaven swears by the throne of God and by Him who sits in it, the source of all things of temporary physical value, but more importantly the source of redemption and eternal life.
23:23 “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. 24 You blind guides, straining out a gnat and swallowing a camel!
Jesus, once again calling the scribes and Pharisees hypocrites, points out that if scales were used to measure their outpouring of justice, mercy, and faithfulness, the measure would be low. As they carefully trim their herbs and spice plants to separate their 10% tithe (see Deuteronomy 14:22), all while neglecting more important concerns such as providing care for widows, orphans, sojourners, and the Levites (see Deuteronomy 14:28-29). Each of the three “weightier matters” mentioned by Jesus: justice (Greek ‘krisin’,[8] the act of judging and rightfully dividing right from wrong), mercy (Greek ‘eleos’,[9] having compassion, pity, mercy), and faithfulness (Greek ‘pistin’,[10] to win over, persuade, belief in the truth) have at least one component that involves serving other people. The Bible clearly teaches the importance of never neglecting others (the word translated in verse 23 as ‘others’ is the Greek ‘kakeina’[11] implying other people, not things).
Here Jesus, calling them “blind guides” again, tells them that they, while attempting to strain out a gnat, end up swallowing a camel. Since the gnat being the smallest and the camel being the largest of the ceremonially unclean animals (see Leviticus 11:4, 42), this statement may sound to us absurd. But history notes that they indeed expended great effort in order to prevent consuming a gnat or a flea. Much like the hyperbole of the “log in the eye” referred to in Matthew 7:4-5, Jesus is calling attention to how the scribes and Pharisees have ignored the larger and more critical issues of the law, especially those laws that pertain to helping others.
23:25 “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence. 26 You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean.
Jesus uses a double entendre as He points to their tradition of cleaning the outside of their cups and plates before eating and drinking instead of inside where it matters the most. Jesus also uses the illustration to identify the sinful human trait of deceiving others. Scribes and Pharisees are seen as godly men on the outside, but are full of greed and self-indulgence (Greek ‘akrasias’,[12] lack of strength to regulate one’s appetites or lusts). This ploy has been employed by man since the beginning of sin, where one pretends to be one thing (such as a godly person) while in reality being something else. Sadly this ploy continues to be a common practice. But while one may be able to fool some people, they cannot fool God, as He knows what is inside, the true nature of every person. Here Jesus instructs them to first clean inside the cup and plate so that the outside may be clean. We can apply that axiom today, if a believer’s heart is right with God, it will be clearly seen by others on the outside.
23:27 “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people’s bones and all uncleanness. 28 So you also outwardly appear righteous to others, but within you are full of hypocrisy and lawlessness.
Continuing the theme of outward appearance deception, Jesus compares the scribes and Pharisees with whitewashed tombs. They look beautiful on the outside but are full of dead bones, which were considered by the law to be unclean (see Numbers 5:2; 6:6). The hypocrisy again of acting and looking righteous while actually being the opposite, being thoroughly unclean and full of hypocrisy and lawlessness.
It is interesting to note that the Jews had a tradition of whitewashing tombs and anything else considered unclean to prevent someone from accidentally touching the unclean object (based on Ezekiel 39:15), which would then render them ceremonially unclean (see Numbers 19:16). This was especially important around the time of the three pilgrimage festivals[13] as people would be traveling long distances in potentially unfamiliar territory. Touching something inadvertently that was unclean would then require them to endure a lengthy cleansing period thus preventing them from participating in the festivals.
23:29 “Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the monuments of the righteous, 30 saying, ‘If we had lived in the days of our fathers, we would not have taken part with them in shedding the blood of the prophets.’ 31 Thus you witness against yourselves that you are sons of those who murdered the prophets. 32 Fill up, then, the measure of your fathers. 33 You serpents, you brood of vipers, how are you to escape being sentenced to hell?
With the final “Woe to you” statement, Jesus exposes another hypocritical behavior of the scribes and Pharisees, where they revere the prophets sent by God through building them tombs and adorning monuments of past righteous people, all while they arrogantly say they would not have participated in their killing. Jesus reveals that their smug attitude of believing they were superior to their forefathers is unfounded as that practice of honoring the prophets and righteous only gives witness that they are descendants of murders. And now standing before the Son of God, who they also want to kill, He says, “Go ahead and finish what your ancestors started.” (Verse 32, NLT) For the third and final time in the book of Matthew Jesus calls them, “You serpents, you brood of vipers,”[14] asking them the rhetorical question, “How are you to escape being sentenced to hell?” Sadly, their evil intent had corrupted their hearts preventing them to accept the fact that the Savior was standing before them.
23:34 Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, 35 so that on you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar. 36 Truly, I say to you, all these things will come upon this generation.
Jesus informs them that He will continue to send people (some sent directly by God, others being potentially believers and followers of Jesus) to give them another opportunity to accept Jesus as the Messiah. Some of which will be killed or crucified (inferring Roman execution) while others will be flogged and persecuted. The Bible does record a few examples: Before his own conversion Paul persecuted many believers (see Acts 8:1-4; 9:1-2), including overseeing the stoning of Stephen (see Acts 7:1-60); James the brother of John was killed by Herod Agrippa with a sword (see Acts 12:1-2); and Paul after his conversion was himself persecuted (see Acts 13:45, 50; 14:1-2, 19-20; 17:5-10, 13-14; 18:12-18; 21:27; 23:12; 24:1-9; 2 Corinthians 11:24-25). As a result of their continued disbelief and evil behavior, Jesus further informs them that they will be held accountable for all of the righteous blood shed on earth. From the blood of Abel (see Genesis 4:8) to the blood of Zechariah, the son of Barachiah. Since there are over twenty Zechariahs mentioned in the Bible, plus the fact that some manuscripts omit the reference to being the son of Barachiah, there has been significant debate as to which Zechariah Jesus is referring to. However, most scholars believe that it is a reference to the prophet Zechariah (see Zechariah 1:1). Jesus then tells them that all these things, referring to unfavorable judgment, will come upon them. A generation that would have likely experienced the destruction of Jerusalem and the Temple in 70 A.D.
Considerations
In this story Jesus provided insight on how corrupt the scribes’ and Pharisees’ thinking and Scriptural interpretation had become. In each of the gospel accounts we also read how the Sadducees were equally guilty of incorrect interpretation. Due to the corruption it appears that during this time none of the organized Jewish sects or religious groups correctly understood the Word of God nor correctly represented God to the people. As discussed earlier,[15] theological corruption can begin innocently, but the results can be devastating (for example, their followers being condemned to hell). Sadly, this serious issue continues to be a problem today.
Since the time Jesus ascended to heaven, man has studied, investigated, and researched texts (inspired as well as uninspired), archeological evidence, historical documents, translations, etc. The result? Many theologies, organized religions, ideas, etc., have been formed, but several of which are contradictory to some of the others. Can they all be right? No! While there were only a small number of religious groups during the time of Christ, today there are hundreds, if not thousands. Many of which are guilty of misrepresenting God. The only solution is to learn and understand the Bible and not blindly accept what is taught about God, everything we need to know about God and salvation is in the Bible.[16] Read and study for yourself and always remember Acts 17:11-12, “And the people of Berea were more open-minded than those in Thessalonica, and they listened eagerly to Paul’s message. They searched the Scriptures day after day to see if Paul and Silas were teaching the truth. As a result, many Jews believed, as did many of the prominent Greek women and men.” (NLT)
The Greek word translated as ‘Hypocrites’ is ‘hypokritēs’[17] (or plural ‘hypokritai’) it can also be translated as ‘actor’, referring to one playing a role, not the genuine article.[18] Undoubtedly due to their strong conviction that they were indeed right, the scribes and Pharisees probably never thought of themselves as being actors. Just as the English word is defined, whenever someone does something contrary to what they claimed is right, they would be considered a hypocrite, even if they never recognized the action as being in conflict.
A popular argument against Christianity today is the claim that believers are hypocrites. The accusation infers that while Christians embrace the teachings of Jesus they often do or support the opposite. This is a common misperception, not because it is not true (Christians are still vulnerable to sin and will continue to sin as their bodies are still corrupt), it is due to them not understanding forgiveness. Jesus died on the cross for all sins, past, present, and yet future, if we accept His free offer of grace and mercy. However, with that said, Christians are ambassadors for Jesus (see 2 Corinthians 5:20) and as such need to appropriately represent Him especially to unbelievers. Belief in Jesus should affect everything a Christian does and says.
Most altars in churches today do not represent the altars of the Bible. The Hebrew word ‘miz·bēªḥ’[19] refers to a place of sacrifice, or perhaps more accurately a slaughter site. Early in the Old Testament, altars were made of stones, typically constructed out of uncut stones (see Deuteronomy 17:6). For the Tabernacle (and later in the Temple) God instructed Moses to build two altars. One being the Golden Altar of Incense (see Exodus 30:1-10; 37:25-29; 40:5) that would reside in the Holy Place and the much larger Bronze Altar (see Exodus 27:1-8; 38:1-7) placed outdoors that would be used to burn the sacrifices. The altar referenced in verses 18-20 would be the Bronze Altar as that altar would be the only altar any gifts would be placed on (see Leviticus chapters 1-7).
The Bible teaches that God is longsuffering and doesn’t want any to be condemned to hell (see Numbers 14:18; 2 Peter 3:9). The role of “spreading the Word” has been given to all Christians (see Matthew 28:18-20; Mark 16:15). If the gospel message is refused from one person, perhaps through prayer and efforts of others being sent can penetrate the barriers of those that have previously rejected the truth. Since God alone knows the heart and whether or not someone will ultimately say yes to Jesus, He is willing to wait. But we must always understand, compassion aside, that God is also a ‘just’ God and judgment will eventually come.
Jesus Laments over the City of Jerusalem
23:37 “O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! 38 See, your house is left to you desolate. 39 For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord.’ ”
Continuing the theme of past persecution or execution (see Nehemiah 9:26; Jeremiah 26:23) of those sent by God to the people of Israel, Jesus laments over the city of Jerusalem. Perhaps standing on a ridge or hill providing a panoramic view of the city, Jesus expresses sorrow regarding their rejection of God. He uses a very personal and loving metaphor of a hen desiring to gather her chicks under her wings (see Psalm 36:7). But sadly they were unwilling, refusing to accept Jesus as their Messiah.
Jesus then proclaims that “your house” (a reference to the house of Israel, a common phrase in the Bible[20], referring to all Israelites, most often used to refer to them as a nation) is left to you desolate (Greek ‘erēmos’,[21] deserted, lonely, often translated ‘wilderness’). Jesus is not telling the people of Israel that He is abandoning them forever, God was not done with them then and He is certainly not done with the Jews today (see Romans chapters 9-11). Here Jesus offers a prophetic insight, He tells them that they will see Him again, but only after they, as a nation, recognize their error of not accepting Jesus as the Messiah (see Hosea 5:15). At that time they will call on Jesus using the words from Psalm 118:26a, “Blessed is he who comes in the name of the LORD!”
The apostle Paul summarized this issue when he wrote: “For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For “everyone who calls on the name of the Lord will be saved.” How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” But they have not all obeyed the gospel. For Isaiah says, “Lord, who has believed what he has heard from us?” So faith comes from hearing, and hearing through the word of Christ. But I ask, have they not heard? Indeed they have, for “Their voice has gone out to all the earth, and their words to the ends of the world.” But I ask, did Israel not understand? First Moses says, “I will make you jealous of those who are not a nation; with a foolish nation I will make you angry.” Then Isaiah is so bold as to say, “I have been found by those who did not seek me; I have shown myself to those who did not ask for me.” But of Israel he says, “All day long I have held out my hands to a disobedient and contrary people.” (Romans 10:12–21) However that resistance will not last forever as Paul also wrote “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.” (Romans 11:25)
Many believe that when Jesus proclaimed, “Jerusalem, Jerusalem,” that He was addressing the Jewish leadership, holding them responsible for misleading the Jewish people.
With these words, the public ministry of the Messiah as a prophet came to an end, and for the remainder of His last few days on earth, He would deal exclusively with His disciples. In verses 37–39, Jesus also laid down the precondition to the Second Coming, in that He will not return until the Jewish leaders ask Him to return. Just as the Jewish leaders once led the nation to reject His Messiahship, a day must come when they will lead the Jewish people to accept His Messiahship.[22]
Considerations
Shortly after Jesus ascended to heaven, the tension between the Jews and Romans began to escalate. Later in 66 A.D., the Jews in Judea started to revolt against the Romans, primarily due to heavy taxation. In response, the governor had the Temple plundered in the name of the emperor and ordered many prominent Jews to be arrested, which only sparked greater violence and rebellion, which is recorded in history as the “First Jewish-Roman War.” Even though the insurrection forced the Roman leadership to leave, Rome responded and eventually claimed victory in 73 A.D. when they successfully sieged Masada, the last Jewish stronghold. The war left many dead, many cities in ruin, including Jerusalem, and the Temple destroyed.
Another major battle broke out throughout Judea in 115 A.D (referred to as the Kitos War) forcing Roman leadership again to flee the region. Many Romans, both military and citizens were killed. The Roman army quickly defeated the Jews in 117 A.D. leaving much of the land devastated. Then in 132 A.D., in a war that history calls the “Bar Kokhba Revolt,” the Jews revolted again with some success and began to rebuild the Temple. However, by the year 136 A.D. the Romans completely ended the revolt and retook Jerusalem and per Emperor Hadrian’s order, Jerusalem was leveled. The area once known as the nation of Israel became desolate and for several hundred years continued to be the site of much bloodshed due to several invasions, battles, and crusades.
The resultant complete destruction and devastation of Israel was seen by Samuel L. Clements (the popular author that wrote under the name of Mark Twain) in 1864. He wrote about his tour of the world in his book, “The Innocent Abroad,” where he described the area as being bleak and dismal. Here are a few of excerpts from his book:
We traversed some miles of desolate country whose soil is rich enough, but is given over wholly to weeds—a silent, mournful expanse....A desolation is here that not even imagination can grace with the pomp of life and action....The further we went the hotter the sun got, and the more rocky and bare, repulsive and dreary the landscape became. There could not have been more fragments of stone strewn broadcast over this part of the world, if every ten square feet of the land had been occupied by a separate and distinct stonecutter’s establishment for an age. There was hardly a tree or a shrub any where. Even the olive and the cactus, those fast friends of a worthless soil, had almost deserted the country. No landscape exists that is more tiresome to the eye than that which bounds the approaches to Jerusalem. The only difference between the roads and the surrounding country, perhaps, is that there are rather more rocks in the roads than in the surrounding country....I would not desire to live here.[23]
While the book contains Clements’ classic and very popular wit and humor, he is brutally honest regarding his observations. It is interesting to note the difference between what he saw in 1867 and the current condition of Israel today. The contrast is stunning, the people of Israel are back in the land and the land has been transformed into a thriving nation once again, another testimony to the fact that God always keeps His promises.[24]
God’s Unconditional Promises and Covenants
Conditional promises or covenants require ongoing obedience to the clauses of the promise or covenant. On the other hand, unconditional covenants are just that, they have no conditions. The Abrahamic Covenant is an example of an unconditional promise, God did not require any stipulations or rules to follow for compliance, He simply said what He was going to do.
The covenant given to the Israelites on Mount Sinai, through Moses (which is why it is often called the Mosaic Covenant), did require ongoing compliance to God’s instructions and commands.
It is important to remember that God cannot and will not lie (see Numbers 23:19; Titus 1:2; Hebrews 6:18) and that God is faithful and delights in keeping His promises (see Genesis 18:14; Romans 4:20-21; Hebrews 10:23). We also know that God does not change His mind, as He freely offers forgiveness (see Isaiah 43:25; Jeremiah 31:31-34; Matthew 26:28; Acts 2:38; Ephesians 1:7; Colossians 1:13-14), effectively changing all believer’s future destination from Hell to Heaven.
Replacement Theology[25]
The concept of “replacement theology” is known by many names and has many variations. The definition for this review is one that teaches that the church (the body of Christ, all believers) has replaced Israel in God’s plan and His covenants. Those that adhere to this concept of replacement theology believe that the Jews are no longer God’s chosen people, that they forfeited that privilege when they rejected the Messiah. Resulting in the ‘church’ being the “new Israel," and as such, God no longer has any future plans for the nation of Israel. It appears that this theological deception may have originated with the early Christian theologians, Origen and Augustine, who promoted the idea that many of the Biblical prophecies and other portions of Scripture should be allegorized or spiritualized, instead of being interpreted as they were written, to be interpreted literally.
In summary, replacement theology teaches that the ‘church’ (as a whole) replaces Israel, and that the many promises and covenants made to Israel in the Bible are fulfilled in the church, not in Israel. Therefore, the prophecies concerning the blessing and restoration of Israel to the Promised Land are ‘spiritualized’ or ‘allegorized’ into promises of God's blessing for the church. Major problems exist with this view, such as explaining the continuing existence of the Jewish people throughout the centuries, especially with the revival of the modern state of Israel in 1948. If Israel has been condemned by God, and there is no future for the Jewish nation, how does one explain the supernatural survival of the Jewish people over the past 2,000 years despite the many attempts to destroy them? How do we explain why and how Israel reappeared as a nation in the 20th century after not existing for thousands of years? Plus, if God did revoke a promise, what would prevent Him from revoking the promise of salvation through Jesus? These are just a few questions to consider. To justify this deception, much of the Bible is either ignored or revised. Sadly, many do just that and see no problem with that method of interpretation.
The view that Israel and the church are distinctly different is clearly taught in the New Testament. The two are never to be confused or used interchangeably. The original covenants, including all of the curses and the blessings, promises and warnings are still valid for Israel, as God will not revoke a covenant relationship that is unconditional. As described Romans 11:11, the church was "grafted in" to Israel, and is therefore a co-heir to the promises made to Israel. The covenants and promises given specifically to Israel will be fulfilled for Israel, not to the church or any other separate entity. The church has not replaced Israel in God's plan. Replacement theology is a deliberate lie that is tragically misleading many Christians into believing an incorrect theology, which often leads to an incorrect interpretation of prophecy. If God's covenant with Abraham is unconditional and eternal, it is still in effect and will always be in effect.
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[1] Strong’s Greek 2899.
[2] Strong’s Greek 4461.
[3] See commentary under Matthew 11:11.
[4] Strong’s Greek 2519.
[5] Strong’s Greek 3759.
[6] Strong’s Greek 4339.
[7] See commentary under Matthew 5:33-37.
[8] Strong’s Greek 2920.
[9] Strong’s Greek 1656.
[10] Strong’s Greek 4102.
[11] Strong’s Greek 2548.
[12] Strong’s Greek 192.
[13] See commentary under Matthew 21:12-14 and Considerations under Matthew 21:14-17 titled "Required Pilgrimage."
[14] See Matthew 3:7; 12:34. See also commentary under Matthew 3:7-10.
[15] See Considerations under Matthew 16:5-12 regarding "How Does God’s Word Get Corrupted?"
[16] See Considerations under Matthew 7:15-20 regarding how to "Follow God’s Word."
[17] Strong’s Greek 5273.
[18] See also commentary under Matthew 6:2-4.
[19] Strong’s Greek 4196.
[20] For a few examples see Jeremiah 3:18; 13:11; 23:8; Ezekiel 8:12; 9:9; Amos 5:1, 3; 9:9; Matthew 10:6; 15:24.
[21] Strong’s Greek 2048.
[22] Fruchtenbaum, A. G. (2003). The footsteps of the Messiah : a study of the sequence of prophetic events (Rev. ed., p. 621). Tustin, CA: Ariel Ministries.
[23] The publication "The Innocents Abroad or The New Pilgrims' Progress" is a travel book written by Mark Twain (Samuel Clements), first published in 1869. it chronicles what Twain called his "Great Pleasure Excursion" on board the chartered vessel Quaker City through Europe and the Holy Land with a group of American travelers in 1867.
[24] Adapted from author’s book, “Everything a Christian Should Know About the Torah A Commentary on the First Five Books of the Bible”
[25] Adapted from author’s commentary on the book of Romans.