Podcasts about Supersessionism

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Substackhttps://substack.com/@theoccultrejects?r=7auau0&utm_campaign=profile&utm_medium=profile-pageCash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsFull BibliographyAdler, Yonatan. The Archaeology of Purity: Archaeological Evidence for the Observance of Ritual Purity in Ereẓ-Israel from the Hasmonean Period until the End of the Talmudic Era. PhD diss., Bar-Ilan University, 2011.Adler, Yonatan. The Origins of Judaism: An Archaeological-Historical Reappraisal. New Haven: Yale University Press, 2022.Ambrose of Milan. On the Mysteries.Ambrose of Milan. On the Sacraments.Augustine of Hippo. On Baptism, Against the Donatists.Augustine of Hippo. On the Merits and Forgiveness of Sins, and on the Baptism of Infants.Bradshaw, Paul F. The Search for the Origins of Christian Worship: Sources and Methods for the Study of Early Liturgy. 2nd ed. Oxford: Oxford University Press, 2002.Bradshaw, Paul F., Maxwell E. Johnson, and L. Edward Phillips. The Apostolic Tradition: A Commentary. Minneapolis: Fortress Press, 2002.Cyril of Jerusalem. Catechetical Lectures.Davies, J. G. The Architectural Setting of Baptism. London: Barrie and Rockliff, 1962.Dölger, Franz Joseph. The Sun of Justice: The Christian Cult of the Sun and the Baptismal Orientation. Relevant for eastward prayer, solar symbolism, and baptismal orientation.Ferguson, Everett. Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries. Grand Rapids: Eerdmans, 2009.Finn, Thomas M. Early Christian Baptism and the Catechumenate: Italy, North Africa, and Egypt. Collegeville: Liturgical Press, 1992.Finn, Thomas M. Early Christian Baptism and the Catechumenate: West and East Syria. Collegeville: Liturgical Press, 1992.Hippolytus. The Apostolic Tradition. Attribution debated, but still important for reconstructing early baptismal practice.Jensen, Robin M. Baptismal Imagery in Early Christianity: Ritual, Visual, and Theological Dimensions. Grand Rapids: Baker Academic, 2012.Johnson, Maxwell E. The Rites of Christian Initiation: Their Evolution and Interpretation. 2nd ed. Collegeville: Liturgical Press, 2007.Josephus. Jewish Antiquities, Book 18.Justin Martyr. First Apology.Kavanagh, Aidan. The Shape of Baptism: The Rite of Christian Initiation. Collegeville: Liturgical Press, 1978.Kazen, Thomas. Studies on John the Baptist, ritual immersion, and purity in early Judaism.Klawans, Jonathan. Impurity and Sin in Ancient Judaism. Oxford: Oxford University Press, 2000.Klawans, Jonathan. Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism. Oxford: Oxford University Press, 2006.Lawrence, Jonathan David. Washing in Water: Trajectories of Ritual Bathing in the Hebrew Bible and Second Temple Literature. Atlanta: Society of Biblical Literature, 2006.Lietzmann, Hans. Mass and Lord's Supper: A Study in the History of the Liturgy. Relevant for early worship, initiation, and Eucharistic entry.Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul. New Haven: Yale University Press, 1983.Regev, Eyal. Studies on Qumran, ritual purity, and Jewish sectarian practice.Riley, Hugh M. Christian Initiation: A Comparative Study of the Interpretation of the Baptismal Liturgy in the Mystagogical Writings of Cyril of Jerusalem, John Chrysostom, Theodore of Mopsuestia, and Ambrose of Milan. Catholic University of America Press, 1974.Schmemann, Alexander. Of Water and the Spirit: A Liturgical Study of Baptism. St. Vladimir's Seminary Press, 1974.Spinks, Bryan D. Early and Medieval Rituals and Theologies of Baptism: From the New Testament to the Council of Trent. Ashgate, 2006.Spinks, Bryan D. Reformation and Modern Rituals and Theologies of Baptism: From Luther to Contemporary Practices. Ashgate, 2006.Tertullian. On Baptism.The Didache.Turner, Victor. The Ritual Process: Structure and Anti-Structure. Useful for liminality and rites of passage, though not baptism-specific.Van Gennep, Arnold. The Rites of Passage. Useful for initiation structure, separation, liminality, and incorporation.Whitaker, E. C. Documents of the Baptismal Liturgy. SPCK, 1970.Yarnold, Edward. The Awe-Inspiring Rites of Initiation: Baptismal Homilies of the Fourth Century. Collegeville: Liturgical Press, 1994.Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. A

In this profound exploration of Matthew 21:40-46, Tony Arsenal and Jesse Schwamb unpack the Parable of the Wicked Tenants and its devastating indictment of Israel's religious leadership. The hosts navigate the complex theological terrain of kingdom transfer, covenant faithfulness, and the identity of God's people across redemptive history. With careful attention to the text's original context and its implications for the church today, they examine how Christ presents himself as the rejected cornerstone—the one upon whom people either fall in repentance or are crushed in judgment. This episode offers rich insights into supersessionism, the remnant theology of Romans 11, and the practical call for Christians to examine whether they're submitting to Christ as the true cornerstone or attempting to usurp his rightful place. Key Takeaways The Self-Condemning Verdict: The chief priests and Pharisees unknowingly pronounce judgment upon themselves when they declare the wicked tenants deserve destruction, demonstrating how the natural conscience can discern God's justice even when blind to personal complicity. Kingdom Transfer as Covenant Transition: The "taking away" of the kingdom represents not the abandonment of God's elect remnant but the historical-redemptive transition from the typological Old Covenant administration to the New Covenant church gathered from all nations. The Cornerstone's Double Judgment: Christ as the cornerstone presents two modes of encounter—those who fall upon him in repentance are broken but healed; those upon whom he falls in final judgment are ground to powder with no remedy. Visible vs. Invisible Church Distinction: The visible identification of God's people shifted from the geopolitical nation of Israel to the universal church, while the invisible elect have always been saved by grace through faith in the coming Messiah. Fear of Man vs. Fear of God: The Pharisees' restraint from seizing Jesus due to fear of the crowds (rather than fear of God) exemplifies how the wicked are dominated by human opinion rather than divine accountability. Infant Baptism and Covenant Community: The joyful inclusion of children in the visible covenant community through baptism reflects God's gracious promise sealed to those who contribute nothing to their own covenant status. Fruit-Bearing as Evidence: The "new tenants" are characterized not by works-righteousness but by evidential fruit—the genuine works that flow from "true and lively faith" worked by the Holy Spirit. Key Concepts The Irony of Self-Condemnation The theological and pastoral power of this parable reaches its climax when the religious leaders, failing to perceive themselves as the wicked tenants in Jesus's story, pronounce harsh judgment upon the hypothetical villains: "He will bring those wretches to a wretched end." This moment mirrors Nathan's confrontation of David after the Bathsheba affair, yet with a tragic difference—these leaders never experience David's repentance. Calvin observes that the natural conscience, even when blind to personal guilt, retains an "hidden impulse to identify with justice." The Pharisees demonstrate total depravity in high definition: they possess enough moral clarity to recognize egregious covenant-breaking in the abstract, yet remain entirely blind to their own embodiment of that very wickedness. This irony serves as both judgment and warning—we all possess an uncanny ability to see sin clearly everywhere except in the mirror. Kingdom Transfer: Covenant Continuity and Discontinuity The phrase "the kingdom of God will be taken away from you and given to a nation producing its fruit" requires careful theological handling to avoid both replacement theology (in its pejorative sense) and dispensational fragmentation. The Reformed understanding maintains covenant continuity: there has always been one people of God, defined not ethnically but by faith in the Messiah. What changes is the visible administration of the covenant. Under the Old Covenant, the visible church was largely coterminous with ethnic Israel—a geopolitical reality with boundaries, a zip code, and national identity. Under the New Covenant, the visible church explodes these ethnic and geographic boundaries, fulfilling God's promise to Abraham that "in your seed all nations will be blessed." This is not Plan B; it's the eschatological unveiling of what was always intended. The "breaking off of natural branches" (Romans 11) refers to covenant unfaithfulness resulting in exclusion from visible covenant privileges, while the faithful Jewish remnant—the apostles, early believers, and the ongoing elect from Israel—remain fully incorporated into the church. The vineyard hasn't been abandoned; it's been opened to "other tenants" who will render the proper fruit: Gentiles grafted in alongside believing Jews into the one olive tree of God's redemptive purposes. The Cornerstone: Salvation or Destruction Christ's invocation of Psalm 118:22—"the stone which the builders rejected has become the chief cornerstone"—followed by his dual judgment ("whoever falls on this stone will be broken...on whomever it falls, it will scatter him like dust") presents two exhaustive options for relating to Jesus. The cornerstone in ancient construction was the foundational stone by which all other stones found their proper alignment and orientation. To fall upon this stone willingly—in repentance, faith, and self-abandonment—is painful. It shatters pride, self-righteousness, and autonomy. But this breaking leads to healing, to being properly "squared" and aligned with reality as God has constructed it. The alternative is catastrophic: to have the cornerstone fall upon you in final eschatological judgment is to experience irreversible, total destruction—being "ground to powder" with no possibility of remedy. The practical application is urgent: we must examine ourselves continually to ensure we're not attempting to be our own cornerstone, measuring righteousness by our own standards, aligning the universe to ourselves rather than submitting to Christ as the measure of all things. Memorable Quotes "There's never a time where that righteousness is removed or unapplied, but we are constantly faced with a choice as to whether we want to be the kind of people who render our fruit unto the Lord, as the faithful tenants when the unfaithful tenants are replaced. Or do we wanna be the people that reap wicked fruit and keep for ourselves?" — Tony Arsenal "The vineyard of God is still let out, the fruit is still demanded, the cornerstone is still laid. Blessed are they who receive him—and also get those babies into church." — Jesse Schwamb "This is not a wall you're gonna run through. Like you're gonna smash into this wall and it's gonna crush you. And if you are not properly assigning the cornerstone its place... the whole thing is gonna crush you." — Tony Arsenal Full Episode Transcript [00:01:05] Jesse Schwamb: Welcome to episode 492 of The Reformed Brotherhood. I'm Jesse.  [00:01:14] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother.  [00:01:18] Jesse Schwamb: Hey brother.  [00:01:19] Parable Recap [00:01:19] Jesse Schwamb: Well, the time has finally come for us to close out our discussion in Matthew 21. This is the Parable of the Vine growers, and everybody should just go back and list everything we said so far, but I think here's how we could sum it up. Jesus's authority gets challenged and he sets a trap so beautiful that we should put it into a museum. He tells basically the religious bigwigs, this whole story where tenants speed up servants, they kill the air. They generally behave like it's an HOA literally run by the devil. And then he asks them this question, so what should the owner of the vineyard do And the chief priest. Chest puffed up. Basically shout out the answers to their own indictment. Smoke 'em. Give the vineyard to somebody who isn't garbage. Listen fellas, you just preached your own funeral. So in this we get to see this total depravity in 4K. Sovereign grace skips the credential gatekeepers and it lands on the tax collectors and the gentiles. They elect the vineyard, the self-righteous, get the rock. And we're gonna close out what all of that means, including probably not a small amount of talk about the kingdom being transferred, whatever that means, and maybe a little engrafting. Aah, Romans 11 style. It's all there for us. And that is what is coming up. [00:02:34] Affirmations Setup [00:02:34] Jesse Schwamb: Of course before we can do any of that, we can't even get there. Tony, before we do affirmations, denials, you and I both know it's our contractual obligation. It's what the people want all over the world. If we skip this, there will be some kind of riot revolt. So we gotta start there. Let's not get too excited yet. So I'm curious as always, are you affirming with something or you not against something for this episode?  [00:02:58] Tony Arsenal: I am, I'm affirming, uh, this is gonna be like people are gonna grow and roll their eyes a little bit.  [00:03:04] Infant Baptism Joy [00:03:04] Tony Arsenal: I'm affirming infant baptism today. We had a lovely infant baptism at church, um, and a couple recently had a child. Um, there's been, this was a kind of a particularly, um, poignant baptism. Um, the, the mother was in the hospital for several weeks before the baby was born, um, with some medical challenges, so was in. In the hospital. In the hospital for like, I want to say probably four weeks, which is a long time. Um, they have several other children, which makes it even harder. Um, and then, uh, then the baby was in the hospital for quite some time. He came a little early and then had some other issues. Um, and so this family was out of church for quite some time dealing with these health issues, and we, we all miss them very much. So it was a very sweet moment. Um, and it's just a, a good reminder, right? And, and the way our church does it is, you know, the pastor, the family comes up, they do vows, they do the baptism, but he calls all the children forward and the children come and sit, uh, right in the front row and they watch this all happen. Um. Which is, is very sweet. And you know, I, I went up there with Augie, and Augie was sitting on my lap and he was very, he was like super locked into this, this whole thing, which is, uh, which was nice to see. So I'm affirming infant baptism. It's a beautiful, beautiful picture of the gospel. Um, it's, it's God's promise being sealed to someone who contributes nothing to, um, to that promise contributes nothing to, uh, their own, um, position in the church or status in the church. They contribute nothing. Um, in most cases they're not even aware of what's going on. So I know not all of our listeners are, uh, are covenant infant Baptists, uh, type people. Um, so yes, I get it. You disagree, but there is something just sweet and beautiful, uh, even I think even for people who aren't quite sold on infant baptism. Um, and I think even sometimes for people who are kind of opposed to infant baptism, I think we've commented in the PA past that there's kind of this impulse that I think all Christian parents have that their children should be. Treated in a certain way that's different than how a non-Christian family treats their children. Right. Um, so there is kind of this instinct that the, there's, whether it's a formal status or just sort of a, a way of thinking about things, there is this impulse that the children of believers are somehow set apart in different, and of course, the, the Presbyterian Covenant Baptist, um, position would, would formalize that through the rite of baptism, uh, at least in part. So I'm affirming infant baptism, both theologically, but also just experimentally today. Like it was just, it was just a balm to my soul to see this, um. And like I said, the congregation has been praying for a long time for the health, uh, and the, the welfare of this family, um, and been, you know, doing meal trains and all the stuff that churches do. But it was, it was a very sweet moment, um, to see the pastor scoop this little baby up in his arms and be able to sort of introduce him to the church as the newest covenant member of the congregation. Uh, it was just a very nice moment. [00:05:59] Baptism Dedication Common Ground [00:05:59] Jesse Schwamb: I think you're right. We can all agree that there's something really beautiful about God growing his church, at least the visible church, through just the multiplicative effect of. People having children, there's something beautiful about that, and then welcoming them in an official way into your congregation, into your midst. Interestingly, in my church, there was a baby dedication today and I was also equally moved though like I would say the promises that were invoked during that time, the equipment's made are very different than what you might hear during kind of pedo infant baptism. You're right in that the spirit of this that is like a representation kind of bringing forward of the child to say he or she is part of us and we're making a commitment to raise them in admonition of the Lord is a really lovely thing. It's like a public recognition that God is providing a manifest blessing in our midst, and that he is growing and working out his church and he's doing it by just bringing new people into it who are being, who are the subjects of procreation. Creation itself, but procreation and how can you not be like, just excited about that. And, and also a little bit like it's also, and I'm not trying to denigrate any practice here, but also just on the face also super adorable. Like when you, when you see a pastor scoop up, like you said, a little child, whether that's to pray with them and dedication or to baptize them. Either way, it's super just like lovely and just pulls in your heartstrings. Yeah. In like this very spiritual way, not just in kind of an emotional kind of way.  [00:07:26] Tony Arsenal: Yeah. Yeah. And I, you know, I don't, I think, um, when I think back, you know, Augie's, obviously you know this, but Augie was dedicated, um, Addie was not. Um, but when I think back to the vows we took, when we dedicated Augie, there are some differences, but there's also a lot that's not different like the sure close to like, raise up your child in the church and to like, pray for them and set a good example. And then, and then the sort of reciprocal vows that the congregation typically takes, that the congregation will do what they can to support the family as they, they raise this child and the Lord. Um, you know, even in, even in a lot of contexts, like in the Presbyterian church, I'm in like prayers that this, this child would come to know Jesus and would, would come to confess the faith for themselves and become a full, you know, full communicate member of the church. Like, those things are all present. So as much as I think, um. As much as I wanna acknowledge that infant baptism or, or covenant, I, I say covenant baptism versus, um, sort of like baptist theology writ, large credo Baptist theology, which is covenantal, but differently covenantal in most cases. Right. Um, even though that is a dividing line, and I think like it's a real dividing line. There's a real division that exists and that there's good theological historical reasons why those divisions exist. There still is so much that is the same. Um, in terms of how Baptists and, and Presbyterians or however formed, you know, PR Christians, um, re reflect on and think about their children. There's some differences, but in terms of like. We all want our children to come to know Jesus. We all want their first memory to be worshiping in the church and loving the Lord. We, we don't want them to ever remember a time where the name of Christ was not on their lips as their savior. Um, all those things are the same and even the, the way we promise before God and, and primarily before God, but before others, even the way we promise to nourish them in, in right doctrine and nourish them in good teaching and bring them into the church and, and set a faithful example. All of those things are the same. So I I I, I never want to diminish the fact that there are differences 'cause there are real differences and there are important differences. But I also think we often sort of like. I think because we've talked about this before, like Reformed Baptists and Presbyterians are so close that we have to bicker over the things that are different. It's like you're, it's like when you fight with your brother on whose side of the room it's on. Like you're so close that you have to find the little things to really bicker about and then you really, really bicker about them. And I think that kind of like describes the, the Presbyterian Baptist divide in a lot of ways. I know there's a lot of people that would say like, Lutherans are closer to Presbyterians and those people are just, I dunno, they're just wrong. Um, on, on, maybe on baptism, they're, they're not wrong. But in terms of general theological principles, like, you know, Westminster Confession, London Baptists, confession, like, it, it's 95% the same content. Sure. Um, and 95% like the same confession, not just the same like words, but the same meaning of the words. And, um, so yeah. Anyway, that's my affirmation. Infant baptism. It was a joy. I was happy to see it. Um, uh, we have a ton of little, little babies in the, the church. It's funny 'cause another, another, um. A couple announced today that they were expecting, and we've, we've had basically pregnant women in the church for, you know, obviously like at least nine months if someone is still pregnant. But like we've had, we've had this like rotation of, of women delivering babies for like, at least, probably, at least 16, 18 months of, of constantly having people who are, are expecting, which is really a great joy to see. So I, I love it. I love the church. I love the Presbyterian church. Um, and this was just another great example of, of the beauty of, uh, a robust confessionalism and a robust presbyterianism. [00:11:08] Jesse Schwamb: The way in which you said that made it sound like you're about to make like a grand historical statement. Like, we've had pregnant people in the church since the first century.  [00:11:18] Tony Arsenal: Well, I mean that's probably true, but  [00:11:19] Jesse Schwamb: yeah, it definitely  [00:11:20] Tony Arsenal: true. Not, not our church. Our church has only been around, our particular church has only been around for like 10 years, so I'm sure there have been times during that period where there were not pregnant people  [00:11:29] Jesse Schwamb: pregnant. It just sounded like we were going all the way back as if like to, again emphasize and maybe this isn't, this is as fair statement, like how faithful God has been like from the beginning. There's always been. Pregnant lady Church. Look, look at how faithful God is.  [00:11:42] Mic Grabbing Babies [00:11:42] Jesse Schwamb: And, and this is true, I like to play this game when there is a baby dedication. I'm not sure what the sound system is like in your church, but often our, our pastors wear like the tiny little like Backstreet Boys style. It's probably outdated reference, but microphone that comes over the ear and to the mouth and it's very discreet. But the game I like to play is like once, once he takes the child for a time of dedication or specifically prayer, the, the goal is to see like how long before that baby goes for the mic. Because as soon as like a baby sees a mic right there, it's like, oh yeah, this is the best thing that's happened to me in my tiny little life.  [00:12:20] Tony Arsenal: Yeah, it's like an angler fish is really what it is. Yes. It's like that glowing bulb that just sits in front of its face and it's, the baby's just gotta grab it. [00:12:27] Jesse Schwamb: It's just too tempting. It's just too tempting. And I, and I love, you can tell like our pastors are really adept at being able to keep the prayer going and like discreetly maneuver the child, keep the child happy. It's, it's really an amazing thing. So altogether, I'm totally with you on so many levels. It's so good to see that happen in the church. And I'm with you on that. We gotta take joy in that For sure.  [00:12:48] Tony Arsenal: Yeah. Jesse, what do you got for us tonight?  [00:12:50] Book Breath Pick [00:12:50] Jesse Schwamb: Yeah, something that's entirely unlike everything you just said. Certainly. Well, maybe, I guess there is a large spiritual component to this, but it's, I would say, for me, totally unexpected book recommendation and I came across this 'cause it was recommended to me and a while back, the keen or the listener who's been with us for a really long time, or a member that we talked about the book or why we sleep, this book became for me, like the equivalent of that in a totally different kind of topic or genre. It's called breath. The New Signs of a Lost Art by James Nestor and it explores how the way that humans breathe profoundly affects our health, our performance, our longevity. It's a book that is filled with both science and pseudoscience, which the author is really good at distinguishing and calling you to think about those things. But it's really totally changed how I understand like this little pattern in Habits of breathing. And it's a really interesting book of course. Like he draws from a lot of like religious influences, including of course the Judeo-Christian one. And I think that it even drew me back to understanding how God created us. And he did in a very specific way that text's giving some great description to the breadth that he gives us and how he gives us that breath. So if you're looking, I guess, for a little bit of a read, so that might surprise you about something that you might thought was automatic and simple in life and also that might. Be able to bring you some recommendations on how to better your health. Again, we're not doctors, but we are routinely considered among the top 50 healthcare podcasts. Then I would say this would be an interesting book for you to check out.  [00:14:19] Tony Arsenal: Yeah. Yeah. I haven't read it, but it's been recommended to me and one of the, one of the takeaways, actually, I think it might have been my doctor, my my PCP who mentioned this to me is like, if you wanna improve your health drastically, like just make it a practice of breathing through your nose. Yes. Like something that simple and straightforward has pretty significant health impacts of like. Like the way that your brain processes breath when it comes through your nose, the way that like, there's more filtering that happens with breath, so the air that gets to your lungs is cleaner. There's just a lot of, um, I haven't read it. I've, I think I actually have it somewhere, but I have not read it yet. Um, I, I should, I should take a look at it. I, I've heard good things about it.  [00:15:01] Jesse Schwamb: At the very least, if you're a Christian, it'll cause you to marvel again. That's how beautifully complex God has made the human body and how it seems entirely impossible that anyone could even logically reasonably conclude that somehow we are just time plus matter, plus chance, and that all these things got worked out. I don't wanna spoil some of the punchline. A part of the book is about this. Breathe through your nose, which you might think was just kind of an innocuous decision. Breathe through your nose, breathe your mouth. How, how different could it be? They actually do an experiment where they plug their noses, the author and somebody else for, uh, several, like 10 days straight. And do all these these things under medical supervision to see what the impact is. And I'll leave you to read it so you can hear that. There's also something fascinating, absolutely fascinating about carbon dioxide and a study that's done where they actually have people inhale a little bit of carbon dioxide and what it does to the body. In other words, like the system that God has put into play to ensure that the body gets the kind of right amount of oxygen that it needs and how it functions when it's given the warning side of carbon dioxide, even when. Your lung capacity and your oxygen, your blood doesn't change. There's a fascinating section on that. So I didn't expect to be this interested in the book and generally I take a little time before I recommend a book. I finished this a couple weeks ago and I'm still thinking about it. So, and I'm trying to put some things into practice, including I try to do some running and for the longest time I just thought, well, when you run, like even at any like moderate speed, like you have to breathe through your mouth, this book challenges some of that. So lo and behold, I went out and started to try just a little bit to see if I could just breathe through my nose. It turns out it's totally possible, like all this time I just thought that was impossible, like God didn't make us that way, and it's actually improving how I feel when I run and the running that I'm able to do. So I am surprised, I, I'm shocked by all this, and it's just as simple as understanding breath. Who would've guessed.  [00:16:56] Tony Arsenal: Yeah. I mean, I've heard it's a great book. I, I, I. It never ceases to amaze that the, the more we look at the human body, the more we look at God's creation, the more we see the fingerprints of our creators. So not, not  [00:17:07] Jesse Schwamb: right.  [00:17:07] Tony Arsenal: Sounds like a great book. I can't recommend it from personal experience, uh, although I've heard very good things.  [00:17:12] Reading Matthew 21 [00:17:12] Tony Arsenal: So, Jesse, I think we should probably just get into it because this is now week three of, uh, one week episode and, uh, we want to wanna dig in and we wanna wrap it up so we can move on to the next best thing out there, which is of course, the parables of Christ. [00:17:26] Jesse Schwamb: Let's get some. So I'm gonna read for us starting in verse 40 because if you've been tracking then you've already been with us through the first part of this parable, and it's notoriously or variously called parable the vine growers, or I kinda like the husband men, just because that's fun to say, and you don't get to drop husband men like very often. But vine dressers, vine growers, vine workers, it's all the same. But here's starting in verse 40. This is after Jesus has already explained the parable. He set it up for them and he's gonna bring for the indictment. So Jesus says, and therefore, when the owner of the vineyard comes, what will he do to these vine growers? They said to him, he will bring those wretches to a wretched end and he will rent out the vineyard to other vine growers who will pay him the proceeds at the proper seasons. Jesus said to them, did you never read in the scriptures the stone, which the builders rejected? This has become the chief cornerstone. This came about from the Lord in his, marvelous in our eyes. Therefore I say to you, the kingdom of God will be taken away from you and given to a nation producing the fruit of it. And he who falls on this stone will be broken to pieces, but on whomever it falls, it will scatter him like dust. And when the chief priests and the Pharisees heard his parables, they understood that he was speaking about them. And although they were seeking to seize him, they feared the crowds because they were guarding him to be a prophet.  [00:18:48] Irony Blind Leaders [00:18:48] Tony Arsenal: Yeah, that, that last little section here is just such, it's like dripping with such irony,  [00:18:53] Jesse Schwamb: so good  [00:18:54] Tony Arsenal: that like they, they are so blinded by their own, um, I dunno, ambition isn't, maybe isn't even the right word, but something in that, that neighborhood, they're so blinded by their desire to. Maintain their own status quo, their own uh, their own status. That they fear the crowds because the crowds hold them to be a prophet,  [00:19:15] Jesse Schwamb: right?  [00:19:16] Tony Arsenal: When in reality, like there is a prophet in their midst and much more than a prophet, uh, and they can't see it because of their own blindness. So I'm stoked to get into it. This is such, like we said, this is such a, like on the nose, paril, it's crazy. This is so much like, you know, Nathan's, you are the man kind of parable. Like yes, that's right, except there never is a, you are the man moment for them. They never get it, which is. Stunning. Like I, I, it just sort of is like, I don't even know what to make of that. [00:19:41] Jesse Schwamb: Yeah. There is like a wild blindness. I've been thinking about that a lot in our past conversations, but it culminates here. These chief priests and elders, I would say strangely, but I think that this is probably true of all of us, and maybe especially me, perhaps not yet, like perceiving themselves to be the vine growers here in view, they render this verdict of severe justice. It seems like you, you wanna say to them? Like, guys, guys, pull up, hold up a second. Yeah. Take a step back before you overreact here, because you're about to condemn yourselves and in the Greek here, this expression like, miserably destroy these wicked men. Or it gets like this double wretched in our translations. Mostly he will bring those wretches to a wretched end. It's this rhetorical intensification. It's incredible. And I, I think there's at least like two truths here. That come to my mind. One is, we've talked about before, but is in line with what you're saying, that the natural conscience, when not even aware of its own complicity, can still discern the justice of God's judgments. So here are these men who are so prone almost, I think what Calvin says elsewhere, like that we have this hidden impulse to identify with justice. Even when we can't see that we are the ones perpetrating something of injustice, still we can't help but cry out. We can't even help but identify it. And here they. Accurately identify it. And even though they're putting themselves exactly in the cross here, they cannot help but basically cry out that how egregious this behavior is of these vine growers that Jesus has basically, you know, created in this hypothetical environment, even still there, they're filled with rage and the rage gets turned on them. So the Pharisees here, of course, function as this unwitting witness to the righteousness of God's wrath against covenant breakers, even though they, they don't see it.  [00:21:29] Kingdom Transfer Talk [00:21:29] Jesse Schwamb: Uh, the second thing I think that comes to my mind, and maybe this is like more to the point, is that. The verse foreshadows this transfer of the kingdom from the Jewish nation to a new people that would bring forth its fruits, which I realize if I bring that up right now, that we've just committed to like six episodes just on that topic probably. But yeah, but like, we're gonna have to come to it because there's so much here. And the phrase of this, like, let out his vineyard unto other vine growers or husbandman, it does to me like anticipate this calling of the Gentiles and the formation of the Christian Church and in, in this way. It's not to me. The abandonment of the elect, remnant of Israel, but it is like the breaking off of the natural branches and then this engrafting of the wild olive shoots that come through like Allah, Romans 11. So it's, it's not like from one nation to another simply, but from like the carnal seed to a spiritual seed gathered out of all the nations, that that's wild. Right? I, I think that's all in view here. And it's like a kind of a crazy thing to say. It's certainly like a wild thing to say, no pun intended. And I imagine like, unexpected thing to say.  [00:22:38] Tony Arsenal: Yeah. Yeah.  [00:22:40] Supersessionism Clarified [00:22:40] Tony Arsenal: Let's think about that a little bit because I think too, there's, there's almost an element of, um. Man, I'm gonna get a lot of flack for saying this. You're, there's almost like a legitimate replacement theology here, right? Like replacement theology. I got covenant theology, you know, reformed, um, reformed theology often gets slandered as, you know, supersessionism or replacement theology, uh, with this idea that like, it's, it's interest. Uh, you have to have dispensational presuppositions for that phrase to even make sense because like the reformed paradigm is that there is one people of God full stop. And yes, like the identity of the one people of God seems to sort of like morph from the Jewish national people to now like Jews and Gentiles and actually predominantly Gentiles in the scope of like the whole history of the church. But what I mean by this is like, there's a visible church in the Old Testament, in the old, under the old Covenant, and the visible church under the old covenant is the national people of, of Israel. Right. By and large. Right. Um, and there are, there are sort of like Gentile, um, Clingons, not like the Star Trek people, but like gentile, like attachments to that throughout the history of, of Old Testament, um, theology. Um. That visible, that visible identification of this is the people of God being the Jewish people. Uh, these are the people that are the vineyard, the, they're the, the owner or the tenants of the vineyard or the, the visible Jewish people of the geopolitical nation of Israel under the old covenant that does sort of like get superseded by the church in the church age, in the new covenant,  right?  [00:24:24] Tony Arsenal: But where, where Supersessionism or the accusation of Supersessionism goes wrong is that there is this distinction between the visible and invisible church. And that distinction is what prevents us from being like, sort of like true replacement theologians in the way that the, the dispensationalist wanna paint us. So I, I think you're right that there is a lot to say here about the fact that, um, and, and this is where it gets, um. We have to be careful systematically. Right. God, God doesn't have to pivot. He doesn't have like a plan B. It's not like the Gentiles are the plan B, but there is a sense in almost in which the way that this is presented, the way that it appears in the scriptures is actually, yeah, there is almost like this plan B, like there is the geopolitical ethnic people of, of Israel, the Jewish people under the old covenant. And, and they don't do what they're supposed to do. They don't follow the terms of their covenant. They don't accept the kingdom that is bequeathed to them under the terms of the old covenant. And they, they reject that kingdom because of a disobedience. And, and I think what Christ here is narrowing in on is it's not just disobedience, right? It's not sort of like, um, accidental ancillary disobedience. It's not generalized disobedience. It is this sort of like usurpation of God's rightful status as the ruler and king of the nation. That's right. The the people, the, the Pharisees. And the chief priests and the scribes and the Sadducees, they want to be the rulers of the nation. They want to, they, they seem to wanna take the place of God, at least as far as Christ is presenting it. In this, they wanna usurp the kingdom. They want to take the heirs, uh, rightful inheritance, and they want to claim it for themselves. That is not a generalized disobedience, it's a special t type of covenant unfaithfulness that causes God to causes and kind of air quotes that causes God to hand over the kingdom to another people. Right. Partially, I think, uh, we don't need to get into Romans, the Romans 11 stuff, but partially I think because that's actually the way that he's going to ultimately save the Jewish people, right, is by sort of making, making them jealous of the Gentiles. Like there's a, there's a real element of that, that the salvation of the Gentiles is actually for, in some sense is for or unto the salvation of the Jewish people or the, the faithful Jewish remnant that's all here. And, and you can't really get past that in this parable. Um, this is why I think a, a lot of dispensationalist, um, uh, some of the classic dispensational sources would actually see like this, this is not for the Jewish church. This, this is for the Gentiles. This is actually part of the parentheses, um. You know, and, and again, dispensationalist divide all that stuff up differently, but this is a really interesting section for us to talk about that we can't, we can't just gloss over that. [00:27:11] Jesse Schwamb: I certainly don't mean to imply that it's wild because it's unexpected. I think it's wild because interestingly, the Pharisees, the teachers here, they challenge Jesus authority and his response to that is to challenge their covenant faithfulness.  [00:27:24] Tony Arsenal: Right?  [00:27:25] Jesse Schwamb: So it's not just if he turns it around, he uses this opportunity to explain what's going to happen to them as those who are, like you said, were supposed to be representative. And I think critically like the qualifying phrase. That that's using the text here, which shall render him the fruits in their seasons. That's like really important because these new vine growers are characterized by their fruitfulness. So this is not like a doctrine of works righteousness, but it's evidential fruit. And that's why, and I had to look this up and the Westminster Confession confession, chapter 16, good works are quote the fruits and evidences of true and lively faith, which I love. I was trying to find that language true and lively faith. So the visible church under that new administration is identified by the fruits of repentance, faith, and obedience worked out by the Holy Spirit. Again, I think that's all that is in view here, that that's a lot to say. But you know, famously, like you've kind of intimated, when we go back to the Old Testament, even we find when the Israelites leave triumphantly from Egypt, that they're accompanied by those outside of Israel. We find that other characters like Grh who continually want to identify with a Yahweh whom God is saving and drawing onto himself and here is kind. Him, Jesus, at least representing as the son of God. That kind of cli climactic view. Speaking from the prophet register again saying, this is what I was saying to Abraham. I said, like from your seed, all these nations in this spiritual sense will be gathered out. So there'll be a single nation as it were in Christ. And even now, I'm telling you, I'm breaking down those boundaries. But I think to your point, importantly Tony, in part because you have failed in the covenant promises and you who were to represent and to heed and to lead, have fallen down. And so now you're gonna trip over this stone and it's going to crush you. And as a result of that, the vine, the vine growers will be, or the vineyard itself will be turned over to those who bear this true and lively fruit.  [00:29:22] Tony Arsenal: Yeah. Yeah.  [00:29:23] Israel Failure Remnant [00:29:23] Tony Arsenal: There's an interesting, um. There's an interesting dynamic here that actually strikes me as kind of similar. It's a little bit more opaque, but similar to, uh, like Joseph in, uh, in Egypt, right when his brothers come and he says, you meant this for evil, but God meant it for good. Mm-hmm. There's a, there's an element of here, we've talked about the parables. That's sort of like systematic theology in story form. Um, there's a reality here that it's both true, that God always intended for the kingdom to be expansive and, and to expand beyond the nation of Israel. To be this universal, global lowercase c Catholic, universal church universal in the sense that it's not bound by any particular nation, by any particular geopolitical reality. Um. That's true, but it's also true that the reason, uh, on a sort of like horizontal level that that's true is that Israel failed. Right? It so God always intended for Israel to fail, yet Israel is responsible for the fact that they failed. Yes, that's right. Um, and, and, and again, we, we, we sort of commented on this before, like there are some in our broader reformed circles that turn this into a sort of antisemitism, like a sort of hatred for the Jewish people. And I don't think, I don't think that there's any warrant in scripture for that. In fact, I think scripture speaks strongly against that. Is that, um. Not necessarily because there's any particular unique special affection that God has for Israel, like, like the modern Jewish people, but, but that, like racism in general is prohibited by the Bible. But I think where we do need to be clear though, is that there is a real failure. It's a true, genuine failure on the part of the first century Jewish. Leaders and people, um, with a faithful remnant. Right? There was, um, we're, we're getting, you know, we're in the springtime and we've already had, uh, we've already had discussions about this. We've already done Easter, but like there is always conversations around Palm Sunday of like, are the crowds that are following Jesus into, into town screaming, you know, yelling, Hosanna? Is that the same crowds that are yelling crucify him a couple days later? Um, I tend to think like, no, like actually, like the people who are saying crucified, crucify Christ are probably like the Jews who live in Jerusalem or like the, primarily the religious leaders. There's a whole host of Jewish believers and kind of the hoy pallo, the, the people out in the country that absolutely follow Jesus. Like they follow him as the Messiah. They, they confess him in many cases. They convince him to be, um, they confess him to be God, to to be the savior, to be the, the figure from Daniel seven, the son of man. Um. There's a reality in which the Jewish remnant absolutely recognize Christ and they persist in the church, right? The earliest Christians were all Jews, and you know, there was a few Gentiles along the way, you know, and maybe not even Gentiles like Samaritans. I don't even know if you would call them gentiles. They're kind of this midway point, but in Jewish gentil. But there are people throughout Christ's ministry, right? Cornelius or not Cornelius, the Centurion recognizes that this is the son of God. Like there are people, the s Phoenician woman, there are people who are not part of Israel proper, who even in the, in the midst of Christ's ministry are recognizing him as God and as Messiah and as the savior of the world. But, but by and large, the earliest Christian movement was Jewish people. It was the faithful remnant of, of Israel who recognized that their Messiah had come. That is true. And at the same time. The, probably the majority, and especially the rulers and the leaders of the Israel, you know, the Jewish faith in the first century absolutely rejected him. And this is what I, this is what I think is wild, is I think sometimes we think that, um, the prophecies and the understanding of Christ and what the messiah, who the Messiah was to be and what to expect, we think of those as like super obscured and super hidden until Christ comes and then all of a sudden they're really obvious. Christ doesn't seem to treat them that way. Right? Right. He tells this parable and they rightly identify that, and this is a, this is such a thinly veiled parable. Like this is like, you killed the prophets. You're going to kill me. And there's going to be consequences. Like he practically says that outright. Um. He treats that as like they should obviously know this, right? The, have you never read in the scriptures, the stone, the builder rejected has become the cornerstone, right? This was the lord's doing. It is, and it is marvelous in their eyes that have you never read?  [00:34:06] Decree in Rejection [00:34:06] Tony Arsenal: That is a, that's a rhetorical question with the implied answer of, of course, you've read exactly like he's not, he's not teaching them something that he anticipated is new to them. He maybe is teaching them something that he anticipated they maybe you didn't recognize. But actually I think probably like, uh, there probably were many among them that were like, oh yeah, we are doing this. But then almost like we're powerless to stop themselves from moving forward in that.  [00:34:32] Jesse Schwamb: Right.  [00:34:32] Tony Arsenal: Sort of like wicked plan. [00:34:34] Jesse Schwamb: Right. Yeah. And I think we could extend that as well to say that this rejection of Christ by this Jewish leadership, which of course was a incredible failure, like you're saying, it wasn't an accident, it wasn't an unforeseen tragedy. So just like interestingly in Acts four in his sermon where Peter quotes from the same Old Testament passage about Christ being the cornerstone, you know, it was prophesied long before. And so the doctrine of God's eternal decree, I think finds v vivid illustration even here. This is all the Lord's doing. Yeah. And even the wicked rejection of the Messiah is serving this purpose, this sovereign purpose of God's great exaltation. And so it's fascinating, and we should marvel at the fact that, again, like God means what he says when he says like He uses what is weak to overcome that which is strong, or to embarrass the strong, he uses that which seems foolish. To make the wise themselves, the ones who are actually foolish in the same way.  [00:35:29] Cornerstone Unites Church [00:35:29] Jesse Schwamb: This very stone, which men in their malice cast aside on that day. God is in his wisdom setting as this chief cornerstone. And I love like that idea of this phrase, this head of the corner denoting that amazing preeminence of Christ, that Christ is not merely included in the building of the new Covenant church. He is its chief and constituent stone that joining together both like the Jew and the Gentile, finally into one structure. And that's really, I think to your point, that's the great mystery of the hidden ages from the past. That that's the thing which Christ is bringing to like this grand display, like out on the stage in the open, in front of everybody. He's drawing it up, he's calling it to account. And so in that way, the same Jesus that was rejected by men is in God's account of inestimable value. And that should be like, I think, familiar to most of us because like there a form tradition has always insisted that. The true theology always issues in doxology and the cross and exaltation of Christ are not merely these facts, which we give these intellectual ascent, but we, we confess them as mysteries which provoke us to adoration of who God is. It's the excellency of Christ expounding at length, like the wondrous conjunction of Christ's humiliation and his exaltation, which finds its pattern here, rejected by men, glorified by God.  [00:36:50] Tony Arsenal: Yeah. Yeah.  [00:36:52] Works Covenant Failures [00:36:52] Tony Arsenal: And, and this is, um, we, we commented in our first, uh, episode on this par ball. This is not isolated to just the rulers of Israel at the time of Christ, right? This is in reality, kind of like a reflection of every failure of the covenant of works. In some sense, every failure to hold the covenant of works boils down to an attempt to make oneself, God. Right. This was Adam's failure in the garden. Um, Eve, Eve was the first person to eat the fruit, but Adam, Adam was responsible for that and he, he also ate the fruit and they, they did so in part because they thought it was useful to make them like God and, and in an illegitimate fashion. And they knew it was an illegitimate fashion. It's not as though Adam and Eve suddenly were like, maybe we can eat the fruit. Maybe like we actually are fine to do it. Like they knew it was still forbidden. Right. They did it anyways. And the Pharisees here, um, are in a real attempt. Um, they are trying to take the role of Messiah for the people. They're trying to be the savior of the people in sort of shepherding and guiding them into this like. Ultra legalistic Puritan, like puritanical in the worst sense, um, kind of approach to the law. Um, this is the, the story of Old Testament Israel, right? What is the first thing that the Israelites do? Um, at Mount Sinai? The first thing they do is try to fashion gods so that they have a tame God that they can control and that they can actually be God's over. So I think this is really key and, and this is where it becomes practical for us, is that. I think we always are faced with a choice, right? There's, there's obviously those who are Christ, who the son is set free. He's set free indeed, and they will never not be his people. Like you never become not justified. If you were justified, you always forever more are justified. Justified is a final. It's, it's the future judgment of God's people dragged and dropped into the present and applied. It's the righteousness of Christ applied. So there, there's never a time where that righteousness is like removed or unapplied, but we are constantly faced with a choice as to whether we want to be the kind of people who render our fruit unto the Lord, uh, as the faithful, the sort of the implied faithful tenants that are going to be brought forward when the, the unfaithful tenants are replaced. Or do we wanna be the people that reap wicked fruit and keep for ourselves? And I think that's, that's really the thing. Like we're either gonna rep. Fruit of wickedness, or we're gonna reap fruit of righteousness. And the only thing to do with fruit of righteousness is surrender it to the Lord. But we often are faced with that choice, like, are we gonna reap our own wicked fruit and keep it all to ourselves right, uh, to our own detriment? Or are we gonna go ahead and be the faithful tenants that give the Lord what he deserves?  [00:39:46] Kingdom Transfer Explained [00:39:46] Jesse Schwamb: We're seeing so much of the simplicity of God here that like you and I have said so many times before that his loving kindness, his long suffering ness is his righteousness, is his justice, is his wrath. And so I think it's helpful, again, to remind ourselves that we're, we are talking, or he specifically is speaking of the kingdom of God here. And again referring to this visible administration of the covenant of grace, not to the inward and invisible kingdom of saving grace, which as you just said, can never be lost from those who possess it, which by the way is a really important distinctive of reform theology. There are many that would disagree with that statement, and I think really much to their harm in, in disagreement with the scriptures themselves, this one in particular, but it is this external administration, the privileges, the ordinances, the oracles of God. That is being transferred from the Jewish nation as a corporate body to a new and broader people of God. And because I know that sounds very extreme, I did look up Calvin and his commentary on this and let me read what he says because this is interesting. I think even this could possibly mis be misunderstood. But here's Calvin who can say it better than I. He says, quote by these words, he means that God would deprive the Jews of the honor and the privilege of being his peculiar people and would call the Gentiles that out of them he might form a church end quote. And going back to what you said earlier, I'm with you. I, I. I mean, this is not, I think as some have wrongly concluded, like replacement theology in like a wooden sense. I, I see this still as like this historical redemptive transition from the typological administration of the old covenant to the eschatological fulfillment of the new. And the elect remnant of Israel is not cast off, but the national like typological privileges are being transferred to the Catholic church, gathered from all nations. And in that, I really do see this wonderful confluence of God's loving kindness, his, his fidelity to the promises that he's made and his wrath being manifested all at once. And somehow Jesus, of course, in complete perfection, can bring that all to bear in this tiny little story.  [00:41:51] Tony Arsenal: Yeah. Yeah. And and isn't it just like the master teacher to like, put all of this baked into this? I mean, that's right. We think of this as like a long parable, like I think,  [00:42:02] Jesse Schwamb: right?  [00:42:02] Tony Arsenal: I think like it's, it's amazing how we think of parables as, you know, like this is a short one. A short one is a couple sentences, a long one is like a half a dozen sentences. Like, and of course like Christ is teaching broader than this. He's teaching more than this. Just, this is what's recorded by the inspiration of the Holy Spirit. This is what Matthews preserved for us.  [00:42:22] Stone Breaks or Crushes [00:42:22] Tony Arsenal: But you're right, there's so much baked into this little parable and I think, um, there's something to be said about this idea of like. Not only do those who smash against the, the rock, the, the cornerstone, those who smash against the rock, like those who who fall on the rock are broken to pieces, but also the rock falls on others and smashes them to pieces. Right? And, and there's something to be said about the fact that, and I'm not exactly sure how I wanna articulate this, but it's only those who like recognize the proper place of the rock and don't either let it fall on them or don't smash themselves against it. You know, we always joke about like running through a wall. Like this is not a wall you're gonna run through. Like you're gonna smash into this wall and it's gonna crush you. And if you are, if you're not properly assigning the cornerstone it's placed, right? The cornerstone is, is the stone that's placed in the foundation of a building that all the other stones find their orientation and their proper alignment based on. [00:43:26] Jesse Schwamb: Right.  [00:43:26] Tony Arsenal: You might think of this sometimes. I've heard this articulated as like the, the arch stone. I think it's a little bit different than that. Um, but it, the, the idea is the same, right? Like there's a stone in an arch. If you think of like a classic Roman arch, you have these piles of stones until you put the final arch stone in. That, in that stone is what makes the arch stable. Until that point, either side can fall, but if you don't properly set that arch stone where it's supposed to be, then the whole thing is gonna crush you. It's gonna fall down on top of you at some point. I think this is a little different. This is the cornerstone of a, this is more like the cornerstone of a building. This is the stone that the rest of the building, building is oriented against and is aligned with. If you get that wrong, then you have a, you have like a crooked wall, a wall that's not set, that's not straight. It's not stable. What this is saying and what this, this prophecy right from, from Psalm one 10, I think I should probably look it up, but I haven't yet. But this prophecy that Christ is referring to this, this prophetic statement in the Psalms that he's assuming the audience is familiar with, right? I think that's a really important point. Like he's not only assuming that they're familiar with it, there's rhetorical force of kind of like, of course you understand this principle that there is a cornerstone coming. There is something or someone who is coming that all other things will be measured against. And if you're either in alignment with this, with this person who is coming or you're out of alignment with reality, this thing is understood by them. It just is so critical and I think like the, the, a lot of the parables don't have explanations built into them. Some of them do. We've talked about some of them. A lot of them don't, this one does, but it's kind of like a really surprising way to explain it. And there's so much, um, the more that I look at this, the more we talk about it, this really is so similar to David and Nathan, right? Right. When with the, the affair with Bathsheba, he is saying to the Pharisees, look, you're the man. Like, you're the one here. You're the guy. You guys are the wicked tenants that are gonna, you've killed the prophets. Right? Um, I'm losing my, my timeline a little bit, but John the Baptist either had been executed or would be executed shortly at this point, right? So like the, the most recent prophet either was already killed or, or Christ knew of course he was going to be killed. Um, he's saying, look, you guys are the ones that are doing this and you're going to kill me. Right. And this is obviously what the prophecy is, that you think you're going to come against the cornerstone, but in reality you're going to shatter yourself upon me. You think you're gonna come against me, I'm going to crush you. And rather than say, you know, as ba, you know, as David does, where he repents, he, he fasts and he, he refuses to eat. He's, he's in mourning over both the loss of his infant, but, but more so over his own sin, I think is the picture the text gives us. Um, he's mourning trying to uh, sort of like reverse God's decision, but there's a genuine repentance to it, right? That's where we get Psalm 51, like creating, clean me a clean heart, oh God, renew a right spirit in me. There's none of that for the Pharisees, there's none of that for the sadist of the chief priests. They just continue to smash themselves against this rock, not recognizing that it's actually the rock that is crushing them. [00:47:05] Jesse Schwamb: Yeah, it's, it's a bit like, I'm gonna speak like a little maybe beyond my depth here, but there's a little bit of like that Nathan, like Strategem, and then this is where I'm outside my own experience. And then a little bit like maybe like WWE the rock in terms of like. If you want some come and get some, right? It's a little of both. And of course the passage ends very tragically, well ends humorously by them, you know, saying that at some point they were like, they understood in these parables, again, this is one of three of the same kind of topic of variety, but that Jesus was referring to them, which is funny. You wanna be like, yeah, it took a, took a long enough, I guess, guys, but you finally got it. But then that last sentence of like, they still sought to kill him. So to your point, even after all of this, there wasn't repentance. And we do get these, I think, two very distinct judgements that are depicted here, which you've already kinda led us into this first, like, whoever shall fall on the stone shall be broken. You know, to me, I think that's invoking this idea that in this life, there we are, we can be brought to brokenness through the gospel and to fall upon Christ. And repentance. And faith is to be broken in self, in pride and self-righteous. It's a breaking that does lead to healing. But this second judgment, you know the one, but on whomever it shall fall, it will grind him to powder, grind him to dust, I mean. Man, think about what a vivid image that is. I mean, that's like the more terrible of the two. That that's like the, yeah. Final Es logical judgment of those who persist in unbelief and it, it admits there's like no remedy. So there are only two ways to relate to Christ. You either fall upon him willingly in faith and repentance, which is painful, but it is saving, you know, to have him fall upon us in judgment is final in damning, and so that's what Christ presents here. [00:48:48] Psalm 118 in Context [00:48:48] Jesse Schwamb: It's, it's both of these things and you're right, it is brilliant that he goes to Psalm one 18 even that as a setup, because as you've kind of already said, I love to think, of course that's, can you manner the tone in which this was said to these scribes and Pharisees? Because of course the, the secondary indictment here is like, listen, you guys who like your great pride is that, you know, the scriptures really well. Have you read this part is familiar to you. Yeah. Can you tell me where that is? So like, we, we should go there just, just quickly. This is Psalm one 18 because I think that here again is, as I'm hearing it in context. There are some verses surrounding this that I think we might be surprised that they come right on the heels of this idea of the stone. So just a couple verses. In Psalm one 18 being in verse 22, the stone, which the builders rejected, has become the chief cornerstone. This is from Yahweh. It is marvelous in our eyes. Here's the verses that we might not recognize. Come right after it. This is the day which Yahweh has made. Let us rejoice and be glad in it. Oh, Yahweh, save. Oh, Yahweh, succeed. Blessed is the one who comes in the name of Yahweh. We have blessed you from the house of Yahweh. Yahweh is God, and he has given us light by the festival sacrifice with corns to the horns of the altar. You are my God, and I give thanks to you. You are my God, and I exalt you. Give thanks to Yahweh for his good, for his loving kindness endures forever. And so this idea that there's rejoicing in which day, I mean, usually we kinda say that it's like, well, it's a beautiful day out. It's the Lord's day. This is the day that Yahweh is like that. That's true. But also here in particular, it is this blessed day of Yahweh giving the stone, which the builders reject and which has become the chief cornerstone. And that stone is some will run headlong into and shipwreck their lives and others will be crushed underneath it. And guess what? This is the day which Yahweh has made and we're gonna rejoice and be glad in that.  [00:50:41] Tony Arsenal: Yeah. Yeah.  [00:50:43] Mark's Angle on Fear [00:50:43] Tony Arsenal: The other thing I think, you know, we. Should, um, maybe not spend any time on, 'cause we're at like, out, like minute 50 of a 60 minute podcast. But just going to, to Mark's version of this parable real quick. Um, starting in verse, uh, this is chapter 12, verse 12. It says, and they were seeking to arrest him, but feared the people for, they perceived that he had told the parable against them. So they left him and went away. And the, the main difference here, the reason I'm reading this is Mark chooses a d. Concerning them. The verb is, or the preposition is Perry. So it's kind of like this idea that he was, he was sort of speaking around them. He was talking about them. Mark uses the, the preposition, proce, which is not, um, not against, in like the same, uh, direct sense. We might use the word against. That would be something like Kada. Um, but he's, he's speaking this parable towards them or to them, um, against them. He's, he's directing the parable at them. And this is, this is, we, we commented on this a little bit in the, the first episode here. Um, he is speaking to the crowds. But he's telling the parable about or against or concerning the Pharisees and the scribes, and they perceive this, right. The, the gospels here don't say that the crowds perceive this. Right. And I think that's key. Like the Pharisees basically look at this and say, uh, we better get this under control because he's talking about us. Right, right. Like, I'm just picturing Paul Washer's. I'm not trying to say Paul Washer is a Pharisee, although some people would probably make that connection. But like I'm, I'm just hearing Paul Washer's voice saying like, I don't know why you're clapping. I'm talking about you. He's speaking to the Pharisees here. And it's interesting because Matthew associates the, the, uh, Pharisees. Cowardice in acting against Christ, uh, because they fear the crowds and because the crowds believe Christ is a parable or is a prophet Mark associates. And again, both of these things are true, right? This is holy scripture. This is inspired, these are not contradictory accounts. This is facets of the same diamond. Mark associates this with, they fear the crowds. Um, because they had taken him. They, they understood that the parable was being spoken against them, right? So there's this element that the Pharisees are not only understanding that the, the parable is about them, they feared them because the crowds believe that Christ is a prophet and that prophet is speaking this parable against them, right? So like they're, they're recognizing full on that it's only a matter of time before the, the general population, the general people that are listening to Christ recognize that he's overturning. Not only the Pharisees, the entire geopolitical nation of Israel, he's overturning the ethnic based reality, the geopolitical based reality, that God's people have a zip code and that zip code is Jerusalem. That zip code is this little si, this little tract of land the size of like Vermont and New Hampshire in the Mediterranean, like off the Mediterranean Sea. He's overturning that. And the, the Pharisees, the educated people, the, the Sadducees, the chief priests, the rulers, they recognize it's only a matter of time before the people understand what Christ is doing. They, they follow him as a prophet and this is what he's prophesying. And

In this message, Lucas Miles dives deep into the biblical story of Israel, God's covenant promises, and the Church's role in God's redemptive plan. Walking through key passages in Genesis and Romans, Pastor Lucas unpacks difficult questions surrounding Israel, replacement theology, antisemitism, salvation, and the tension between politics, culture, and Scripture.This message challenges believers to move beyond reactionary opinions and instead develop a Christ-centered theological framework rooted in God's faithfulness. You'll hear why the Church should reject both antisemitism and spiritual arrogance, why salvation still comes through Jesus Christ alone, and how God's covenant story ultimately points to the redemption of all who believe by faith.Along the way, Pastor Lucas also addresses fear, anxiety, cultural confusion, and the importance of standing firm in truth while remaining humble, faithful, and grounded in the Gospel.Key Themes:Evangelism & Community OutreachAnxiety vs. FaithGod's Covenant with IsraelThe Meaning of "Chosen"Supersessionism vs. Dispensationalism vs. Olive Branch TheologyIsrael's Role in God's Redemptive PlanGentile Grafting & HumilityAntisemitism as Un-ChristianSalvation by Faith AloneThe Church as Witness to God's FaithfulnessTimestamps:0:10 — Community Outreach & Evangelism3:02 — Anxiety, Fear & Faith8:09 — Why Israel Matters22:49 — Different Theological Views on Israel31:08 — Salvation Through Faith Alone32:41 — Antisemitism & Christian Responsibility37:25 — What Does “Chosen” Mean?38:50 — Israel's Role in God's Redemptive Plan58:53 — Gentiles, Grafting & Humility1:00:54 — God's Promises Are Irrevocable

In this message, Lucas Miles dives deep into the biblical story of Israel, God's covenant promises, and the Church's role in God's redemptive plan. Walking through key passages in Genesis and Romans, Pastor Lucas unpacks difficult questions surrounding Israel, replacement theology, antisemitism, salvation, and the tension between politics, culture, and Scripture.This message challenges believers to move beyond reactionary opinions and instead develop a Christ-centered theological framework rooted in God's faithfulness. You'll hear why the Church should reject both antisemitism and spiritual arrogance, why salvation still comes through Jesus Christ alone, and how God's covenant story ultimately points to the redemption of all who believe by faith.Along the way, Pastor Lucas also addresses fear, anxiety, cultural confusion, and the importance of standing firm in truth while remaining humble, faithful, and grounded in the Gospel.Key Themes:Evangelism & Community OutreachAnxiety vs. FaithGod's Covenant with IsraelThe Meaning of "Chosen"Supersessionism vs. Dispensationalism vs. Olive Branch TheologyIsrael's Role in God's Redemptive PlanGentile Grafting & HumilityAntisemitism as Un-ChristianSalvation by Faith AloneThe Church as Witness to God's FaithfulnessTimestamps:0:10 — Community Outreach & Evangelism3:02 — Anxiety, Fear & Faith8:09 — Why Israel Matters22:49 — Different Theological Views on Israel31:08 — Salvation Through Faith Alone32:41 — Antisemitism & Christian Responsibility37:25 — What Does “Chosen” Mean?38:50 — Israel's Role in God's Redemptive Plan58:53 — Gentiles, Grafting & Humility1:00:54 — God's Promises Are Irrevocable

For nearly two thousand years, much of the Christian world embraced a single assumption: that the Church had replaced Israel in God's covenantal plan. But what happens when history itself seems to challenge that belief? In this provocative and deeply thoughtful conversation, Pastor Doug Reed and Rabbi Pesach Wolicki sit down with David Virtue to confront a growing theological crisis. If supersessionism was built on the idea of a permanently exiled and diminished Jewish people, how should Christians understand a thriving, sovereign State of Israel? Together, they explore the tension between inherited doctrine and present-day reality, the failure of shallow theological frameworks, and the urgent need for a more serious, grounded Christian understanding of Israel's role in God's plan. Along the way, they address the rise of anti-Israel sentiment, the weakness of modern theological education, and the possibility that the Church itself is heading toward a profound internal reckoning. This is not just a conversation about Israel. It is a conversation about the future of Christian theology—and whether long-held assumptions can survive contact with history. Act now to provide food, clothing, and daily care for orphaned Jewish children in Israel. Go to https://israel365charity.com/campaigns/ukrainian-orphans/ and give generously today.

Marty Solomon and Brent Billings are joined by special guest Rabbi Dr. David Rudolph, program director and professor at The King's University, to talk about how the Council of Nicaea affected the dating of Easter and the implications of that for the Church and the Jewish people. Sign Up for the BEMA Messenger “The Council of Nicaea, the Dating of Easter, and Its Implications Concerning the Church's Relationship to the Jewish People” by David Rudolph, Ph.D. Yachad BeYeshua Introduction to Messianic Judaism (Zondervan), edited by David J. Rudolph et al. A Jew to the Jews by David J. Rudolph Oxford Handbook on Jewish Christianity and Messianic Judaism [coming soon] Messianic Study Bible (Zondervan) [coming soon] “The Science of Worship” (Bulletin of Ecclesial Theology) via David's website Covenant and the People of God, edited by David J. Rudolph, Jennifer M. Rosner, et al. New Testament after Supersessionism, David Rudolph (series editor) — Wipf and Stock The Voice of the Lord: Messianic Jewish Daily Devotional, edited by David J. Rudolph David's websiteSpecial Guest: David Rudolph.

The belief that the Christian Church has replaced national Israel as God’s chosen people and heir to covenantal promises, often interpreting Old Testament promises spiritually rather than literally, is known as Supersessionism or Replacement Theology. Christian Theology books at https://amzn.to/481a31s Supersessionism books at https://amzn.to/3PyObmS Replacement Theology books at https://amzn.to/3NYQorm Mosaic covenant books at https://amzn.to/4rTp2Ra Covenant books at https://amzn.to/47k8731 Covenant Theology books at https://amzn.to/4m1xhth Plymouth Brethren books at https://amzn.to/3PydPbt Books about John Nelson Darby at https://amzn.to/3PLGR7v Dispensationalism books at https://amzn.to/4dbs1kA Scofield Reference Bible books at https://amzn.to/4d6p70k Cyrus I. Scofield books at https://amzn.to/3PYZRzo Christian Zionist movement books at https://amzn.to/4taBbCt ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Mark's History of North America podcast: www.parthenonpodcast.com/history-of-north-america Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM See omnystudio.com/listener for privacy information.

Sandra Teplinsky is an American-Israeli Messianic Jew, former attorney, and author based in Jerusalem. Raised on the South Side of Chicago, Sandra experienced antisemitism early in life—an upbringing that shaped both her faith journey and her long-term focus on helping the church understand Israel through a biblical lens. Through decades of study and ministry, she has written and updated Why Still Care About Israel to address common theological misconceptions, church-history blind spots, and the interpretive frameworks that still shape how many Christians think about Israel today. In this episode of The Wow Factor, Brad sits down with Sandra to explore why so many people are asking the wrong questions about Israel, and why the better starting point is, "Who is our God, and what is He doing?" Sandra shares a defining calling moment from her time in Los Angeles during the late Jesus Movement era, where she describes sensing Jesus' grief and love for the Jewish people.  From there, the conversation moves into antisemitism, what it is, how it spreads, and how certain theological ideas can unintentionally fuel it. Sandra explains supersessionism (often called replacement theology), points listeners to Romans 9–11 as foundational, and describes why humility, repentance, and Scripture-led thinking matter as global hostility rises and Israel remains central in the news. "Israel is the apple of God's eye, whoever would harm Israel is like sticking a finger in the eye of God." – Sandra Teplinsky "The ultimate question isn't, 'Are you for this side or that side?' The ultimate question is: Who is our God?" – Sandra Teplinsky "Paul cautions Gentile believers: don't be arrogant… Israel has experienced a hardening in part until the fullness comes in." – Sandra Teplinsky This Week on The Wow Factor: How Brad met Sandra through a chaotic Israel trip—and why her book stood out immediately Sandra's childhood experience with antisemitism and how it shaped her pursuit of truth A working definition of antisemitism and why it's not only external behavior Sandra's Los Angeles calling moment and a lifelong focus on praying for Israel's salvation "Apple of His eye" and what spiritual blindness can look like in the church Why Israel is rarely taught clearly in many Western churches and seminaries The impact of church-history interpretation shifts on modern theology Supersessionism / replacement theology: what it is and why it matters Romans 9–11 as a framework for God's ongoing purposes for Israel End-times curiosity, modern Aliyah, and rising pressure on Jewish communities worldwide The story of "S" and how Scripture confronted hatred at the heart level Practical steps: humility, repentance, and asking the Holy Spirit to reveal wrong thinking Why blessing Israel can't just be transactional—and needs to be rooted in loving God Sandra Teplinsky's Word of Wisdom: Start with humility. Ask the Holy Spirit to search your heart, and let Scripture interpret Scripture. Caring about Israel isn't meant to be a trend or an argument—it's about aligning with the heart and character of God and learning to love who He loves. Connect with Sandra Teplinsky: Light of Zion Sandra Teplinsky's Books Additional Teachings & Resources   Connect With Brad Formsma: WOW Factor Website   Brad Formsma on LinkedIn   Brad Formsma on Instagram   Brad Formsma on Facebook   Brad Formsma on X  

In part four of a series on the four major views of Romans 9-11, Caleb is joined by Cory Marsh (PhD, Midwestern Baptist Theological Seminary ) Professor of New Testament and Director of ThM program at Southern California Seminary in El Cajon, CA to answer this question: How will "All Israel" be saved in Romans 11:26? Resources:Dispensationalism by Cory MarshDiscovering Dispensationalism: Tracing the Development of Dispensational Thought From the First to the Twenty-First Century by Cory MarshRomans: A Shorter Commentary by C.E.B. CranfieldRomans The Gospel of God's Grace by Alva McClainRomans by Daniel DaveyThe Future Restoration of Israel: A Response to Supersessionism by Stanley Porter and Alan KurschnerUnderstanding the Jewish Roots of Christianity: Biblical, Theological, and Historical Essays on the Relationship between Christianity and Judaism by Gerald McDermott The New Christian Zionism: Fresh Perspectives on Israel and the Land by Gerald McDermottIsrael, the Church, and the Middle East: A biblical response to the current conflict edited by Darrell Bock and Mitch GlaserThree Views on Israel and the Church: Perspectives on Romans 9–11 edited by Jared Compton and Andy NaselliPastor Scholar Podcast with Cory Marsh

This episode of the Tikvah Podcast might be the first dedicated entirely to Christian theology. Why would a Jewish podcast devote so much attention to a theological debate that took place among Christians in the 2nd century? First, because it contributed to the canonization of Christian scripture and defined forever the Christian attitude toward the Hebrew Bible. But more importantly, because we are witnessing today the reemergence of some of the very ideas that the Church fathers of that time declared heretical. The figure at the center of this conversation is a Christian thinker name Marcion, who lived from 85 to 160 CE. He taught that there were not one but two gods: the creator God of the Hebrew Bible—a violent, vengeful, tribal demiurge—and the true God that is revealed to humankind by Jesus. To Marcion, the Christian God alone is a God of love and mercy. Therefore, he concluded, Christianity should detach itself entirely from the Hebrew Bible. Most people have heard some version of the idea that the Hebrew God is vindictive, unforgiving, and particularistic, and that the Christian God teaches grace and mercy. But the notion that they're radically distinct has now returned. The prominent Internet talk-show host Tucker Carlson has spoken on numerous occasions about disconnecting the Hebrew Bible from the New Testament. On the August 25, 2025 episode of his show, he explained that he had just read what Christians called the Old Testament and "was pretty shocked by—as I think many people who read it are—by the violence in it, and shocked by the revenge in it, the genocide in it." Then, in conversation with Megyn Kelly on November 6, he said that "Western civilization is derived from the New Testament. It is based on Christian ethics. And the core difference between the West and the rest of the world—not just Israel but every other country—is that we don't believe in collective punishment because we don't believe in blood guilt." It's important to draw a distinction between Marcionism and the doctrine of supersessionism, historically accepted by some Christian theologians. Supersessionism claims that God's covenant with Israel has been replaced, or superseded, by the universal redemption brought about by Jesus. Marcion, by contrast, says something else: that the God who established a covenant with the children of Israel is not the same as the Christian God at all, but a lesser, wicked deity. The idea that the Hebrew Bible and the Christian New Testament are motivated by different ethics and aim at different moral teachings is not especially controversial. After all, that is a conventional Jewish understanding of the New Testament. But the early church fathers decisively rejected Marcion's ideas: both his dualism and his attempt to remove the story of Israel from the Christian Bible. One, Tertullian, wrote five books refuting him. Another foundational Christian thinker, Irenaeus, declared Marcion a heretic. By rejecting his teachings, Christianity made a defining choice to accept that the God of creation and the God of Christian redemption are, for Christians, one and the same. And because one of the most popular anti-Jewish voices is sounding some of those very notes right now, a deeper, Christian context seems necessary to help Jews understand the nature of the new assault against them. To this end, the Christian philosopher R.J. Snell joins Mosaic's editor Jonathan Silver to explain that context. Snell is the director of academic programs at Princeton University's Witherspoon Institute and the editor in chief of its publication, Public Discourse. He delves into what Marcion believed, why the church rejected him, and what was at stake in that rejection—then and now.

Finish Faithful - https://finishfaithful.org/ @finishfaithful7807  In this episode, my father, Jeff Tideman, and I discuss our spiritual journeys and the complex world of Christian eschatology. We explore Jeff's religious history, including his experience with The Way International, the early church's premillennial beliefs, and the fascinating history of how the doctrine of the "rapture" developed later in the 19th century. The conversation ultimately centers on the nature of the Kingdom of God—whether it is a purely spiritual reality "within you" or a future, literal, geopolitical restoration of Israel and the earth, and why understanding this is crucial for believers today.We mention The Way International, Dr. Victor Paul Wierwille, John Nelson Darby, Dr. E. W. Bullinger, Cyrus Ingerson Scofield, Justin Martyr, Irenaeus of Lyon, Papias of Hierapolis, Hippolytus of Rome, Tertullian, Origen of Alexandria, Clement of Alexandria, Eusebius of Caesarea, Athanasius of Alexandria, Julian the Apostate, Chuck Lamatina, Sir Anthony Buzzard, Sean Finnegan. @restitutio8765  , Dr. Beau Branson, Will Barlow. @compasschurchlou  , Antichrist, Eschatology, Kingdom of God, Dispensationalism, Covenant Theology, Premillennialism, Amillennialism, Preterism, Chiliasm, Supersessionism, The Rapture, Pre-Tribulation Rapture, Pre-Wrath Rapture, Zionism and more.

“The gifts and the calling of God are irrevocable.” Theologian R. Kendall Soulen joins Drew Collins to discuss supersessionism, the name of God (tetragrammaton), the irrevocable covenant between God and the Jews, and the enduring significance of Judaism for Christian theology.Together they explore religious and ethnic heritage, cultural identity, community, covenant, interfaith dialogue, and the ongoing implications for Christian theology and practice.They also reflect on how the Holocaust forced Christians to confront theological assumptions, how Vatican II and subsequent church statements reshaped doctrine, and why the gifts and calling of God remain irrevocable. Soulen challenges traditional readings of Scripture that erase Israel, insisting instead on a post-supersessionist framework where Jews and Gentiles bear distinct but inseparable witness to God's faithfulness.Image Credit: Marc Chagall, ”Moses with the Burning Bush”, 1966Episode Highlights“The gifts and the calling of God are irrevocable.”“Supersessionism is the Christian belief that the Jews are no longer God's people.”“The Lord is God—those words preserve God's identity and resist erasure.”“Israel sinned. They are still Israel. That identity is irrevocable.”“The gospel doesn't erase the distinction between Jews and Gentiles; it reconfigures it.”About R. Kendall SoulenR. Kendall Soulen is Professor of Systematic Theology at Candler School of Theology, Emory University. A leading voice in post-supersessionist Christian theology, he has written extensively on the relationship between Christianity and Judaism, including The God of Israel and Christian Theology and Irrevocable: The Name of God and the Christian Bible.Helpful Links and ResourcesR. Kendall Soulen, Irrevocable: The Name of God and the Christian BibleR. Kendall Soulen, The God of Israel and Christian TheologyVatican II, Nostra Aetate — Vatican.vaMichael Wyschogrod, The Body of Faith: God in the People IsraelDrew Collins, The Unique and Universal ChristShow NotesR. Kendall Soulen's formative encounters with Judaism at Yale and influence of Hans Frei and Michael WyschogrodRomans 9–11 as central to understanding Christianity's relationship with JudaismSupersessionism defined as denying Israel's ongoing covenant with GodImpact of the Holocaust and World War II on Christian theologyVatican II's Nostra Aetate affirming God's covenant with Israel remains intactOver a billion Christians now belong to churches rejecting supersessionismSoulen's early work The God of Israel and Christian Theology diagnosing supersessionism in canonical narrativeDiscovery of the divine name's centrality in Scripture and its neglect in Christian interpretationJesus's reverence for God's name shaping Christian prayer and theologyProper names as resistance to instrumentalization and fungibilityJewish and Gentile identities as distinct yet united in ChristDialogue with Judaism as essential for Christian self-understandingPost-supersessionist theology reshaping interfaith relations and Christian identityImplications for law observance, Christian Seders, and Jewish-Gentile church lifeAbrahamic faiths and typology: getting Christianity and Judaism right as foundation for interreligious dialogueProduction NotesThis episode was made possible by the generous support of the Tyndale House FoundationThis podcast featured R. Kendall SoulenEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Alexa Rollow and Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Grab the #1 Kindle book in Theology at $2.99, while you can: The Future Restoration of Israel: A Response to Supersessionism by Porter and Kurschner. Get it here --> https://amzn.to/40lm3Gg   Screenshot

Grab the #1 Kindle book in Theology at $2.99, while you can: The Future Restoration of Israel: A Response to Supersessionism by Porter and Kurschner. Get it here –> https://amzn.to/40lm3Gg   The post Future Israel Book Is #1 on Amazon Kindle in Theology appeared first on ESCHATOS MINISTRIES.

The John A. Widtsoe Foundation recently introduced the Understanding Our Neighbors series to “foster respect and interfaith dialogue.” In this episode Professor Shon Hopkin, Department Chair of BYU Ancient Scripture, discusses the second book in this series Understanding Our Jewish Neighbors co-written with Rabbi Mark S. Diamond. The book presents guide to understanding the similarities and differences between The Church of Jesus Christ of Latter-day Saints and leading Jewish traditions. Professor Hopkin explains how listeners can take away a succinct understanding, reverence, and appreciation for both faiths, their traditions, and their members.      Publications:  Understanding Our Jewish Neighbors by Rabbi Mark S. Diamond & Professor Shon D. Hopkin, Cedar Fort, 2024 John A. Widtsoe Foundation website  “Teaching That Leads to Enduring Conversion,” Religious Educator, 25.3, 2024  “The Covenant among Covenants: The Abrahamic Covenant and Biblical Covenant Making,” Religious Educator, 23.2, 2022  “Supersessionism and Latter-day Saint Thought: An Appraisal,” Jared W. Ludlow, Andrew C. Reed, and Shon D. Hopkin, in Understanding Covenants and Communities: Jews and Latter-day Saints in Dialogue, Mark S. Diamond and Andrew C. Reed, ed., Religious Studies Center, 2020  Opening Isaiah: A Harmony, with Ann N. Madsen, Religious Studies Center, 2018  Abinadi: He Came Among Them in Disguise, Religious Studies Center, 2018    Click here to learn more about Shon Hopkin 

Welcome to Inside the Epicenter! In this episode, Joel Rosenberg is joined by Dr. Tommy Fretwell to unpack a crucial theological question: Has the church replaced Israel in God’s plan, or does God still have a unique purpose for the Jewish people? Together, they explore the roots and impact of supersessionism—also known as replacement theology—and discuss why some in the church believe God’s promises to Israel now belong to the church. From Tommy’s extensive research, they break down the different forms of this theology, its historical consequences, and why a biblical understanding of Israel is so important for believers today. Whether you’re a pastor, Bible student, or just curious about Israel’s place in God’s story, this episode is full of insight, scriptural clarity, and practical encouragement. Let’s dive into this essential conversation about Israel’s ongoing role in God’s redemptive plan. (00:02) "Supersessionism vs. Israel's Role"(08:44) Jewish-Christian Identity Journey(12:58) "Supersessionism's Impact on Jewish-Christian Relations"(16:31) Supersessionism and Antisemitism Link(19:44) "Integrating Covenants in Biblical Narrative"(21:38) Biblical Redemption Requires Full Context(27:05) Crucifixion, Complicity, Forgiveness(33:03) "God's Promises to Israel"(35:52) Pray for Biblical Understanding(38:02) Defending Israel Against Misconceptions(42:22) Israel's Role in Salvation History(45:27) "Future Salvation of Israel Debate"(49:02) "Israel's Future Regeneration Explained" Learn more about The Joshua Fund: JoshuaFund.comMake a tax-deductible donation: Donate | The Joshua FundStock Media provided by DimmySad / Pond5 Verse of the Day: Romans 11:1 -I ask, then, has God rejected his people? By no means! I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. Prayer: Praying that more and more pastors, ministry leaders, and bible teachers hunger to know the word of God from Genesis through Revelation.Pray that as they study, they have a deeper and deeper passion for knowing the scriptures. Pray that more and more pastors develop a hunger, not just for the New Testament, as wonderful as the New Testament is, but really the biblical promises made, the covenants made to Abraham, Isaac, and Jacob, and through their people to the Messianic prophecies. Praying that that hunger for God's word and an understanding, a clearer understanding of God's heart for Israel and the Jewish peoplePray that pastors who have sadly embraced supersessionism and replacement theology will begin to realize that they're mistaken. Pray that God would also minister to Jews who've been harmed, who've been hurt, who've been stung by antisemitism, by Christians who or people who claim to be Christians, but many even who are generally saved, but they just don't get Israel. Related Episodes:Navigating Israel’s Road Ahead #280Israeli Ambassador’s Message to Evangelicals #271Tommy Fretwel - God Secrets Revealed #259Finding Hope in Dark Times, Insights from Isaiah 19 #258Finding Comfort in God: Exploring Isaiah 40 with Joel Rosenberg and Tommy Fretwell #247 https://www.inspirationtravel.com/tjahttps://www.joshuafund.com/learn/latest-news/join-us-on-our-alaska-cruise Donate a generous monthly gift to The Joshua Fund to bless Israel and Her Neighbors now and for the long haul. Become an Epicenter Ally today! Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Join Levi Hazen in the first episode of this two-part series to understand replacement theology and its antidote: proper interpretation of Scripture and recognition of God's plan to be glorified through the Jewish people.

IT'S DIFFICULT enough explaining why we Christians believe in Jesus, but doing so with our Jewish brothers and sisters requires tact and patience made necessary by almost 1,900 years of mutual animosity. We're joined this week by Dr. Igal German, founding director of the Institute of Biblical Apologetics (BibleApologist.org) and Yesod Bible Center (YesodBibleCenter.com). We discuss Dr. German's journey from rabbinic Judaism to faith in Jesus as the Messiah, his work in apologetics, and the current state of Christian responses to the Israeli-Palestinian conflict.  Dr. German emphasizes the importance of understanding apologetics as a defense of faith, the need for a strong Christian voice in support of Israel, and the mission to reach the Jewish community with the gospel. There is a complex historical and theological relationship between Judaism and Christianity, and we explore the implications of supersessionism, the interpretation of Messianic prophecies, and the role of education in bridging the divide between Christians and Jews—especially the importance of understanding the Jewish roots of the Christian faith and the need for compassion and sensitivity in evangelism. NOTE: Apologies for the audio issues with my mic this week! 

Is America a nation Chosen by God? A New Jerusalem and Shining City on a Hill? What is the shape of Christian Nationalism today?Now 4 years past Jan 6, 2021 and anticipating the next term of presidential office, Yale professors Eliyahu Stern and Philip Gorski join Evan Rosa for a conversation about religion, politics, and the shape of Christian nationalism now.Together they discuss what religion really means in sociological and historical terms; the difference between religions of power and religions of law or morality; the American syncretism of pagan Christianity (perhaps captured in the Qnon Shaman with the horns and facepaint); the connection between nationalism and the desire to be a Chosen People; the supersessionism at the root of seeing the Christian conquest of America as a New Jerusalem; and how ordinary citizens come to adopt the tenets of Christian Nationalism.Eliyahu Stern is Professor of Modern Jewish Intellectual and Cultural History in the Departments of Religious Studies and History and his current project is entitled No Where Left to Go: Jews and the Global Right from 1977 to October 7.Philip Gorski is Frederick and Laura Goff Professor of Sociology at Yale University and is author of The Flag and the Cross: White Christian Nationalism and the Threat to American Democracy (with Samuel Perry) as well as American Covenant: A History of Civil Religion from the Puritans to the Present.Special thanks to our production assistant Zoë Halaban for pitching this conversation.About Eliyahu SternEliyahu Stern is Professor of Modern Jewish Intellectual and Cultural History in the Departments of Religious Studies and History. Previously, he was Junior William Golding Fellow in the Humanities at Brasenose College and the Oriental Institute, University of Oxford. He is the author of the award-winning, The Genius: Elijah of Vilna and the Making of Modern Judaism (Yale University Press in 2012). His second monograph Jewish Materialism: The Intellectual Revolution of the 1870s (Yale University Press, 2018) details the ideological background to Jews' involvement in Zionism, Capitalism, and Communism. His courses include The Global Right: From the French Revolution to the American Insurrection, Secularism: From the Enlightenment to the Present, Modern Jewish Intellectual History, The Holocaust in Culture and Politics. He has served as a term member on the Council on Foreign Relations and a consultant to the Museum of the History of Polish Jews in Warsaw, Poland. Currently, he is a member of the Academic Advisory Board of the Center of Jewish History.His latest project is entitled No Where Left to Go: Jews and the Global Right from 1977 to October 7.About Philip GorskiPhilip S. Gorski is a comparative-historical sociologist with strong interests in theory and methods and in modern and early modern Europe. He is Frederick and Laura Goff Professor of Sociology at Yale University. His empirical work focuses on topics such as state-formation, nationalism, revolution, economic development and secularization with particular attention to the interaction of religion and politics. Other current interests include the philosophy and methodology of the social sciences and the nature and role of rationality in social life. He's author with Samuel L. Perry of The Flag and the Cross: White Christian Nationalism and the Threat to American Democracy, as well as American Covenant: A History of Civil Religion from the Puritans to the Present.Show NotesTrump: “I'm a nationalist.”Increased ownership and proud identification as Christian NationalismEliyahu Stern, No Where Left to Go: Jews and the Global Right from 1977 to October 7The human practice of religion“ The way one person will invoke Christianity will be something very different than say the way a church or the way another person or another religious figure is going to invoke that term.”Humility and a leap“ The History of the Sacred from Babylon to Beyoncé”Religion vs “The Sacred””Western nationalism itself is, the offspring of a Christian supersessionist appropriation of Judaism.”“A new chosen people”The Deep Story Philip Gorski tells in The Flag and the CrossPagan understandings of nationalism“The Deep Story runs something like this. America was founded as a Christian nation. The founders were Orthodox Christians. The founding documents were based on quote, biblical principles or perhaps even divinely inspired. The United States has a special role to play. In history as an exceptional or chosen nation in order to carry out that mission, it's been blessed with unique power and prosperity. But the project, the mission, and also the prosperity and the power are all increasingly endangered by the presence of non-whites, non-native born people, non-Christians on American soil.”Covenantal logicThe tendency to see oneself as “Chosen”England, Netherlands claiming the mantle of Chosenness for political purposes“Jews are sitting around the world and they're trying to figure out how to unchosen themselves.”Supersessionism and the interpretation of the Old TestamentThe Promised Land Story: American ConquestThe Exemplary Story: A Shining City on a HillHow do we gather and absorb political narratives like Christian Nationalism?How is Christian Nationalism passed on?Larger network of international Christian NationalismsThe Arms Race or Game of Thrones that Nationalisms assumeRussian Christian Nationalism and recovering a “Christian Civilization”Christian Nationalism is a political strategy“ I don't think anybody … believes for a second that Donald Trump, or Vladimir Putin, or for that matter, Viktor Orban are serious Christians by any reasonable definition of that term.”“White-supremicism in more acceptable garb.”Losers of free market economicsFree Market Capitalism and erosion of social bonds and relationshipsStrong borders, blood and soilFear of immigrantsTrustWhat is the deeply felt need of someone who comes to identify as a Christian Nationalist?Human needs threatened by social instability and inequalityLip service for the sake of powerWhat “Christian” does next to “Nationalism”Trump embraces Nationalism for himselfGlobalism vs NationalismSecond Iraq War as a mistake“Proponents are not religious in the conventional sense”“ When we're talking about Christian nationalism, we have to first and foremost recognize that we're talking about a different understanding of Christianity than what Americans are accustomed to seeing as the dominant understanding of what that term signifies.”The crucial distinction between Religions of Power and Religions of MoralityPowerful protector“Modern-day Cyrus”—The comparison between Trump and the biblical figure of CyrusWhat is religion? What kind of religion is operative in Christian Nationalism?”It is not just centered in evangelicalism anymore.”First Things and Catholic IntegralismNew Apostolic ReformationDominion Theology“This is about occupying institutions, seizing power, and using the state to impose a particular vision and a particular hierarchy.”Jan 6, 2021Rising paganism in America“How could Christians embrace Trump?”Merging of Shamanism and Christianity on Jan 6Trancendental versus immanent versions of ChristianityNeo-paganism and magical understandings of the worldConcerns and hope as Trump takes office in January 2025Further toward the politics of grievance and victimization“Trump as a backstop”Israel's relianceCan Trump negotiate international peace?“The cynical side of me says  my greatest hope lies in Trump's failures.”Hope for more careful, nuanced conversations about Christian NationalismProduction NotesThis podcast featured Eliyahu Stern and Philip GorskiEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Zoë Halaban, Macie Bridge, Alexa Rollow, and Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Web Description: This is a second podcast dealing with supersessionism and replacement theology, which are foundational to the problem of anti-Semitism within the Church. We have already seen through the Holocaust what anti-Semitism can lead to, and we agree with the cry, “Never again!” It is imperative therefore that we remove these doctrines of anti-Semitism from the Church so that the Church can be a force to remove anti-Semitism from the world.   Show Notes: Replacement theology and supersessionism twist the writings of Paul to suggest that Christians have replaced the Jews as God's people. Yet Paul wrote in Romans 11:1, “God has not rejected His people, has He?” Then he made that as emphatic as possible by stating, “May it never be!” That means it will never happen. God will never reject the Jewish people. Yet Christians continue to misinterpret verses from Paul's Epistles to support their supersessionist doctrines.   A belief in these doctrines requires picking a few verses and twisting them in such a way that makes them appear as meaning something they do not. But a comprehensive reading of Paul's Epistles clearly shows that the new covenant enables Gentiles to be included; it does not exclude the Jews. Through Christ who is the natural seed of Abraham through Israel, Gentiles who are not the natural seed can participate with the descendants of Israel in God's promises to Abraham.   As Gentile Christians we are wild branches grafted into the same tree in which the Jews are natural branches. And Paul warns us not to be arrogant toward the natural branches because if God can cut them off, He can do the same to us. Yet replacement theology and supersessionism express arrogance toward the Jews. This is deception that we need to be delivered from because it works against the truth that God's unilateral covenant with Abraham, expressed through Christ and ratified by Him on the cross, brings Christians and Jews to a point of oneness in our faith in God and in His Word.   Key Verses:   •       Jeremiah 31:31–33. “I will put My law within them and on their heart.” •       Jeremiah 31:34. “I will forgive their iniquity, and their sin I will remember no more.” •       Jeremiah 31:35–37. “If this fixed order departs, … then I will also cast off all the offspring of Israel.” •       Galatians 3:16. “The promises were spoken to Abraham and to his seed.” •       Galatians 3:17–21. “If a law … was able to impart life, then righteousness would indeed have been based on law.” •       Galatians 3:22–23. “The Scripture has shut up everyone under sin.” •       Galatians 3:26–29. “If you belong to Christ, then you are Abraham's descendants [seed].” •       Romans 4:1–7. “ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS.” •       Romans 4:9–12. “He received the sign of circumcision … so that he might be the father of all who believe.” •       Romans 11:1. “God has not rejected His people.” •       Romans 11:13–16. “If the root is holy, the branches are too.” •       Romans 11:17–22. “Do not be arrogant; … it is not you who supports the root, but the root supports you.” •       Romans 11:25–27. “THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS.” •       Romans 11:30–33. “God has shut up all in disobedience so that He may show mercy to all.”   Quotes:   •       “The Jewish people down through the generations have been a blessing to every nation, being those who agreed to the teaching, to the Law and what it stands for—what it means—bringing a moral code into existence to humanity and culture.” •       “The new covenant was not canceling out the covenant with Abraham. In fact, it was being fulfilled by Christ who was promised to Abraham in that unilateral covenant.” •       “I pray that people take this and study it; study these Scriptures carefully until they are delivered from every root of anti-Semitism, every root of supersessionism, every root of replacement theology.”   Takeaways:   1.    The Gentile world has full access to share in the new covenant by having the faith of Abraham. There is no need and no possibility, in truth, to eliminate the Jewish people from this covenant. 2.    Yeshua (Jesus) was not the single seed of Abraham who replaced all the Jews by enacting the new covenant. But rather, Yeshua coming forth from the seed of Abraham—the lineage of the Jewish people—instituted the new covenant as the fulfillment of the promises that were given to Abraham that through him all the nations of the world would be blessed. 3.    The Scriptures have shut up everyone, Jews and Gentiles, under sin so that the righteousness that is imparted by faith in accordance with grace might be guaranteed to all the descendants—that is the seed of Abraham—both Jews and Gentiles. 4.     Supersessionism and replacement theology are an expression of arrogance toward God's people that Paul warned against in Romans 11.

Discover how the enduring bond between God and Israel defies the Modern Myth of Replacement Theology as we engage with spiritual leader David in a riveting discussion that promises to strengthen your biblical foundations. Prepare to unravel the complexities of the unbroken covenant illuminated in Jeremiah 31 and the significance of supporting those who champion the true message of Jesus Christ, Yeshua. This episode not only shines a light on the challenges faced by dedicated teachers but also calls for a united front in both prayer and support to reinforce their mission.Amidst the trials and tribulations of history, the connection between the people of Israel and their land remains an unshakable pillar, contrary to claims of Replacement Theology. Our deep dive into Psalm 89 and Leviticus 26 affirms God's irrevocable promises, emphasizing that His grace supersedes human merit or failure. This portion of our conversation is a testament to the sovereignty of God's purpose, an anchor for believers to cling to despite cultural misunderstandings and the complex rhythms of Biblical prophecy.Finally, we confront the misconceptions that cloud the interpretation of Jewish worship and the New Testament while countering the Preterist views on the Book of Revelation. Our narrative culminates with a poignant exploration of the antichrist's deception, urging listeners to cling tightly to Biblical truths as we navigate the waters of end-time prophecy. Don't miss this opportunity to fortify your understanding and stand firm against confusion unless the rapture intercepts our plans!Find Us & Follow, Likes n Share helps our Reach.-Amos37 Website-Amos37 on Facebook-Amos37 on Instagram-Amos37 on Rumble-Amos37 on Gettr-Amos37 on Gab-Amos37 on Parler

Support the show!! - https://www.patreon.com/chasedavisAmerican Milk and Honey - https://amzn.to/43XRYNWMartyrMade Twitter Post - https://twitter.com/martyrmade/status/1772032037534437851SummaryIn this episode, Chase Davis interviews Douglas Wilson, author of 'American Milk and Honey,' about his book and the topic of anti-Semitism. They discuss the importance of understanding the relationship between Christians and Jews, the different views on supersessionism, and the role of Old Testament figures in salvation. They also explore eschatological positions, such as postmillennialism and amillennialism, and the mixed bag nature of religious texts like the Talmud. The conversation delves into the definition of anti-Semitism and the need to acknowledge both the positive and negative contributions of Jews throughout history. They also discuss the strategy outlined by Paul in Romans for winning the Jews through Gentiles living under God's blessings. The conversation explores the complex relationship between Christians and Jews, addressing topics such as historical persecution, criticism of Israel, and the influence of Jewish individuals in various industries. It distinguishes between legitimate criticism and anti-Semitism, emphasizing the importance of fair and honest discussions. The conversation also highlights the need for Christians to engage in cultural and political spheres rather than retreating from them. Overall, it encourages open dialogue while cautioning against resentment and bigotry.TakeawaysUnderstanding the relationship between Christians and Jews is important in addressing issues of anti-Semitism.Different views on supersessionism exist, ranging from hard supersessionism to soft supersessionism.Old Testament figures were saved by looking forward in faith to Christ, while Christians are saved by looking back to Christ.Eschatological positions like postmillennialism and amillennialism have different perspectives on the course of human history.Religious texts, such as the Talmud, should be approached with discernment, recognizing both positive and negative aspects.Anti-Semitism is the notion that Jews are uniquely malevolent, but it is important to acknowledge the mixed bag nature of Jewish contributions throughout history.Paul's strategy in Romans involves Gentiles living under God's blessings, which can provoke Jews to envy and lead to their salvation. The relationship between Christians and Jews has been complex throughout history, with instances of both persecution and protection.Legitimate criticism of Israel's actions or policies is not inherently anti-Semitic, but it is important to distinguish between criticism and unfounded accusations.Ethno-religious loyalty and influence in various industries should be evaluated on an individual basis rather than making sweeping generalizations.Engaging in fair and honest discussions about sensitive topics is crucial, but it is equally important to avoid resentment and bigotry.Christians should actively participate in cultural and political spheres rather than retreating, allowing for meaningful dialogue and understanding.Support the showSign up for the Patreon - https://www.patreon.com/chasedavisFollow Full Proof Theology on Instagram - https://www.instagram.com/fullprooftheology/Follow Full Proof Theology on Facebook - https://www.facebook.com/fullprooftheology/

Dr. Tommy Ice is the director of the Pre-Trib Research Center which he co-founded in 1994 with Dr. Tim LaHaye. He has authored or co-authored over 30 books, written hundreds of articles and is a frequent conference speaker. He's also served as a pastor for 17 years. He appeared on Crosstalk to discuss his book, 'The Case for Zionism- Why Christians Should Support Israel'.--According to Dr. Ice, Zionism involves people, including Christians, who believe that God has given Israel the land of Israel.--There are Christian anti-Zionists. This goes back to the 2nd century of the early church when people began to say that the church was the new Israel. That developed into the belief that the church has replaced Israel -Replacement Theology or Supersessionism-. This has been the majority view down through church history especially within the Catholic and Greek Orthodox churches.--Dr. Ice disagrees with Replacement Theology. He noted that there are 3 chapters in Romans where Paul says that God has not rejected his people whom he foreknew. Paul then goes on to note that their hardness is temporary and that sometime in the future all Israel will be saved. For Dr. Ice, that means every Jew that's alive toward the end of the tribulation will become a believer.--Dr. Ice's book teaches that the world has witnessed -in the last few years- the greatest increase of anti-Semitism since WWII. Dr. Ice believes this to be especially true when you factor in the Islamic world. Up to about 70 years ago when Israel became a nation, anti-Semitism involved hatred toward Jewish people. Today that includes hating the nation of Israel and Zionism.

Dr. Tommy Ice is the director of the Pre-Trib Research Center which he co-founded in 1994 with Dr. Tim LaHaye. He has authored or co-authored over 30 books, written hundreds of articles and is a frequent conference speaker. He's also served as a pastor for 17 years. He appeared on Crosstalk to discuss his book, 'The Case for Zionism- Why Christians Should Support Israel'.--According to Dr. Ice, Zionism involves people, including Christians, who believe that God has given Israel the land of Israel.--There are Christian anti-Zionists. This goes back to the 2nd century of the early church when people began to say that the church was the new Israel. That developed into the belief that the church has replaced Israel -Replacement Theology or Supersessionism-. This has been the majority view down through church history especially within the Catholic and Greek Orthodox churches.--Dr. Ice disagrees with Replacement Theology. He noted that there are 3 chapters in Romans where Paul says that God has not rejected his people whom he foreknew. Paul then goes on to note that their hardness is temporary and that sometime in the future all Israel will be saved. For Dr. Ice, that means every Jew that's alive toward the end of the tribulation will become a believer.--Dr. Ice's book teaches that the world has witnessed -in the last few years- the greatest increase of anti-Semitism since WWII. Dr. Ice believes this to be especially true when you factor in the Islamic world. Up to about 70 years ago when Israel became a nation, anti-Semitism involved hatred toward Jewish people. Today that includes hating the nation of Israel and Zionism.

In this episode of the House of David podcast, Gabi and Pastor Eric delve into the significance of understanding the theological details surrounding God's Kingdom, Israel, and future prophetic events. They discuss the detrimental impact of false or misguided theologies, particularly Supersessionism, on the church's understanding of scripture concerning Israel and the Jewish people. Pastor Eric emphasizes the importance of seeking truth and understanding God's Kingdom, as taught by Jesus, which encompasses not only salvation but also the future fulfillment of Biblical prophecies. They explore various theological perspectives, including Amillennialism and Post-Millennialism, and contrast them with a Pre-Millennial view that highlights the restoration of Israel as central to God's Kingdom plans. The episode concludes with a call to prayer for Israel and a preview of future discussions on the distinctions between Israel and the church and the fulfillment of God's promises.

Bible Teacher Alan Gilman shares how the events behind the Festival of Purim (begins this year the evening of March 23) powerfully illustrate the dynamics of antisemitism.Video version: https://youtu.be/rRbG1vnf1-wMentioned in this podcast:TorahBytes message, "Mordecai Would Not Bow": https://torahbytes.org/84-24/The book, "Mordecai Would Not Bow," by Timothy P. Jackson: https://amzn.to/4acB2VtUnleashing the Old Testament course: https://alangilman.ca/otcourse/The Skewed Lens of Supersessionism: https://youtu.be/3fPg1VH7OzMDebunking Supersessionism: https://youtu.be/_rm9kYiZzO4---Support this podcast: https://alangilman.ca/support/Questions/comments: comments@thinkingbiblically.orgTwitter: @alangilman

This is the second of two sessions Alan Gilman recently presented as part of the Canadian National House of Prayer's course, "Why Pray for Israel." In this session, Alan discusses several passages that are commonly used to support Supersessionism, also known as Replacement or Fulfilment Theology. Video version: https://youtu.be/_rm9kYiZzO4The National House of Prayer: https://www.nhop.ca/---Support this podcast: https://alangilman.ca/support/Questions/comments: comments@thinkingbiblically.orgTwitter: @alangilman

Chris hosted a lively and interactive conversation between first-time guest David Fitch and returning guest Myles Werntz concerning the thesis of David's brand-new book from Brazos Press, the use of power in ministry and the institution of the church, whether power and conflict can be leveraged healthily in community, and of course what they are currently reading.Books Mentioned in this Episode:If you'd like to order any of the following books, we encourage you to do so from Hearts and Minds Books(An independent bookstore in Dallastown, PA, run by Byron and Beth Borger) Reckoning with Power: Why the Church Fails When it's on the Wrong Side of Power by David FitchFrom Isolation to Community: A Renewed Vision For Christian Life Together by Myles WerntzSanctorum Communio: A Theological Study of the Sociology of the Church by Dietrich BonhoefferLife Together: The Classic Exploration of Faith in Community by Dietrich BonhoefferMyles' SubstackMyles' Review of 'Reckoning with Power' for Christianity TodayPachinko by Min Jin LeeShadow Work by Ivan IllichThe Universal Christ: How a Forgotten Reality Can Change Everything We See, Hope For, and Believe by Richard RohrGod's Israel and the Israel of God: Paul and Supersessionism by Michael Bird and Scot McKnightFive Lies of Our Anti-Christian Age by Rosaria ButterfieldGender as Love: A Theological Account of Human Identity, Embodied Desire and Our Social Worlds by Fellipe do Vale

This is the first of two sessions Alan Gilman recently presented as part of the Canadian National House of Prayer's course, "Why Pray for Israel." In this session Alan provides an overview of the historically dominant interpretive approach known as Supersessionism, also called Replacement or Fulfilment Theology. He explores how this way of looking at Scripture obscures God's heart for Israel, thus undermining how to pray for the Jewish people.Video version: https://youtu.be/3fPg1VH7OzMThe National House of Prayer: https://www.nhop.ca/---Support this podcast: https://alangilman.ca/support/Questions/comments: comments@thinkingbiblically.orgTwitter: @alangilman

In today's episode with pastor Sam Miles, president of Living Faith Bible Institute, we discuss the definitions and errors of Supersessionism (otherwise called Replacement Theology or Fulfillment Theology) and Covenant Theology. We also look at how redefinition of Scriptural terms by these groups ignores literal dispensations of God's dealings with humanity in Scripture and His promises to specific audiences. This man-made hermeneutic along with made-up covenants gives way to an allegorical approach to God's Word where the nation of “Israel” is changed to “the Church.” This conflation of God's promises to Israel with God's promises to the church, unfortunately results in an anti-zionist attitude as exemplified in the writings and actions of the most famous Church Fathers all the way down through history to today. Pastor Sam walks us through a few biblical passages which show us the prophets of old together with the Lord Jesus Christ plainly declaring that Israel has an eschatological purpose which literally will come to pass as surely as Christ rose from the dead. Purchase "In the Name of God" by O.S. Hawkins: https://www.oshawkins.com/books/in-the-name-of-god/ Visit https://www.lfbi.org/learnmore

Today's Topics: 1, 2, 3, 4) Supersessionism: Hard and soft https://www.firstthings.com/article/2019/02/supersessionism-hard-and-soft

Have you ever taken a favorite Bible verse out of context? Most of us have! Supersessionism, also called "Replacement Theology," is a tough topic to tackle and one that Pastors Jason and Adam explore and explain in this week's podcast. As a follow up to last week's episode on the war in Israel, this podcast discusses how to properly understand the nation of Israel's place in the Bible and how to apply scripture properly in our own lives. To learn more, visit our website at https://boldcity.church/ or download the Bold City Church App. To support this ministry and help us continue to reach people all around the world click here: https://boldcity.church/give.

Have you ever taken a favorite Bible verse out of context? Most of us have! Supersessionism, also called "Replacement Theology," is a tough topic to tackle and one that Pastors Jason and Adam explore and explain in this week's podcast. As a follow up to last week's episode on the war in Israel, this podcast discusses how to properly understand the nation of Israel's place in the Bible and how to apply scripture properly in our own lives. To learn more, visit our website at https://boldcity.church/ or download the Bold City Church App. To support this ministry and help us continue to reach people all around the world click here: https://boldcity.church/give.

Have you ever taken a favorite Bible verse out of context? Most of us have! Supersessionism, also called "Replacement Theology," is a tough topic to tackle and one that Pastors Jason and Adam explore and explain in this week's podcast. As a follow up to last week's episode on the war in Israel, this podcast discusses how to properly understand the nation of Israel's place in the Bible and how to apply scripture properly in our own lives. To learn more, visit our website at https://boldcity.church/ or download the Bold City Church App. To support this ministry and help us continue to reach people all around the world click here: https://boldcity.church/give.

On this show, I discuss the heresy of supersessionism (replacement theology), how it leads to the bloodshed of Jews, and how it connects to what is happening in Israel. Check out my website for more: https://restoringyourvoice.substack.com/ To donate: https://restoringyourvoice.substack.com/p/donate Come hang out on my channel: https://www.youtube.com/c/DavidCMcGuire --- Send in a voice message: https://podcasters.spotify.com/pod/show/restoring-your-voice/message

Bill, John, and Josh tackle your questions in this twelfth Q&A episode. Among many topics, we discuss dispensationalism, Galatians and circumcision, interacting with other disciples who hold to supersessionism and preterism, the idea of Jesus as a failed apocalyptic prophet, and how first century Jews understood “Abraham's bosom”.  Show notes: How does your eschatology differ from the eschatology expounded upon in the Scofield Reference Bible? (2:27) How do you reconcile Paul's discussion about circumcision having no value in Galatians with him circumcising Timothy in Acts? (19:03) How should we relate to pastors and other believers who teach supersessionism and preterism? (33:58) Can you help me understand why some New Testament scholars call Jesus a "failed apocalyptic prophet"? (42:30) How would first century Jews understand the concept of “Abraham's bosom”? (54:01)

In The Future Restoration of Israel: A Response to Supersessionism (Pickwick, 2023)., a wide range of scholars write on the question of the promises of God to Israel. These essays put forward the position that unconditional promises were given to Israel, which have not been fulfilled in the church or any other entity. At the consummation, there will be a continuing role for the Jewish people, realized through their national and territorial hope of a restored-redeemed Israel.  Join us as we speak with one of the contributors, Michael Brown, about The Future Restoration of Israel. Michael L. Brown holds a PhD in Near Eastern studies from New York University. He's written a variety of books, including Our Hands Are Stained With Blood, Job: The Faith To Challenge God, and Answering Jewish Objections to Jesus. He has a nationally syndicated radio show, The Line of Fire, and hosts the YouTube channel AskDrBrown. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Eat your vegetables. Go to bed early. Don’t listen to Dancing Queen by Abba 32 times in a row, that’s weird. Why are you even doing that? Wretched Radio | Air Date: November 28, 2022 https://media-wretched.org/Radio/Podcast/WR2022-1128.mp3 Segment 1 Let’s have an eschatological chat about Israel. Supersessionism or replacement theology holds that national or ethnic Israel forfeited […] The post RANDOM PIECES OF ADVICE FOR THE CHRISTIAN appeared first on Wretched.

Topical teaching discussing Supersessionism also known as Replacement Theology (RT). Taught by Assistant Pastor Mac at Calvary Chapel Kaneohe Hawaii. The post Pastor Mac: Replacement Theology – October 27th, 2022 appeared first on Calvary Chapel Kaneohe.

Topical teaching discussing Supersessionism also known as Replacement Theology (RT).  Taught by Assistant Pastor Mac at Calvary Chapel Kaneohe Hawaii.  Social MediaMobile & TV Apps: https://subsplash.com/calvarychapelkaneohe/appProphecy Website:  http://jdfarag.orgChurch Website:  http://www.calvarychapelkaneohe.comTwitter:  https://twitter.com/JDFaragFacebook:  https://www.facebook.com/JDFaragInstagram:  https://www.instagram.com/JDFarag

Let’s have an eschatological chat about Israel.  Wretched Radio | Air Date: June 21, 2022 https://media-wretched.org/Radio/Podcast/WR2022-0621.mp3 Segment 1 Let’s have an eschatological chat about Israel. Supersessionism or replacement theology holds that national or ethnic Israel forfeited or completed her role as the people of God. The Church has replaced Israel as the people of God. […] The post SUPERSESSIONISM appeared first on Wretched.