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What Is Replacement Theory? · Gil I Am

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  Speaker 1: When I studied at Hebrew University, I was in a
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  Speaker 1: program for overseas students. There were a few dozen of
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  Speaker 1: us that were graduate students, but there were several hundred
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  Speaker 1: that were taking a junior year abroad Jewish students.
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  Speaker 2: And I was there several.
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  Speaker 1: Weeks in class before it became somehow it came out
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  Speaker 1: in class that I was a pastor.
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  Speaker 2: I mean, were in shorts and a T shirt for
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  Speaker 2: several weeks. I didn't look like one.
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  Speaker 1: And the whole class turned around and they said, almost
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  Speaker 1: in Unison, we've never seen one of you before up close.
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  Speaker 1: And they were overwhelmingly American students, but they had had
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  Speaker 1: very little dialogue with anyone in a Christian community. I
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  Speaker 1: remember that day in class they said, why is your
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  Speaker 1: Bible so small?
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  Speaker 2: Speaking of the New Testament?
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  Speaker 1: They said, ours is much bigger speaking of the Old Testament.
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  Speaker 1: And the majority of them had never read the New Testament.
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  Speaker 1: That's why when I say the Christians we're going to
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  Speaker 1: read about with like, oh I don't like to reading
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  Speaker 1: the Old Testament, I'm.
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  Speaker 2: Like, oh, that's helpful, that's helpful.
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  Speaker 1: That's like signing a contract and only reading the parts
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  Speaker 1: you like, the part that entitles you to the goods
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  Speaker 1: and services you want, and you just skip over the
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  Speaker 1: part that talks about your responsibilities. You understand it's illogical
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  Speaker 1: with the contract. It's equally illogical with your Bible. But
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  Speaker 1: on that one extreme we have replacement theology said that
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  Speaker 1: the Jewish people failed and therefore they've been set aside.
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  Speaker 1: And on the other end of the spectrum, we have
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  Speaker 1: a dual covenant theology, and this is prevalent in many
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  Speaker 1: places as well, and it says that the Jewish people
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  Speaker 1: don't have to deal with Jesus, that God made a
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  Speaker 1: special covenant with Abraham and then so we don't have
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  Speaker 1: to have that awkward conversation with the Jewish people. Well,
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  Speaker 1: I believe that's equally erroneous. Our Messiah was an observant,
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  Speaker 1: a Jewish rabbi. When you walk through the gates of
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  Speaker 1: the New Jerusalem, the Book of Revelation tells us that
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  Speaker 1: the gates you enter on will be inscribed with the
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  Speaker 1: names of hebrew men, and at the center of the
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  Speaker 1: city is the throne with that observant Jewish rabbi seated there.
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  Speaker 2: It'll be an awkward place.
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  Speaker 1: If you hate the Jewish people, you can't really understand
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  Speaker 1: the redemptive work of Jesus apart from the Old Testament
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  Speaker 1: or the Hebrew Bible. If we love the Jewish people,
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  Speaker 1: we have to be willing to tell them what we
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  Speaker 1: know of the person of Jesus. Now bear with me
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  Speaker 1: a moment. The goal is not to convert them to Christianity.
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  Speaker 1: The goal has to introduced them to their Messiah. Christianity
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  Speaker 1: is a label. We got lots of people that sit
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  Speaker 1: in churches that call themselves Christians that don't honor the
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  Speaker 1: word of God.
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  Speaker 2: I'm concerned for them.
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  Speaker 1: So the goal in our interaction with our Jewish friends
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  Speaker 1: is not to teach them to worship like we worship,
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  Speaker 1: but to introduce them to the person of Jesus so
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  Speaker 1: that they might know him as their Messiah. Now there's
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  Speaker 1: a lot of labeling that goes on around that, and
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  Speaker 1: my encouragement to you is don't get into it. I
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  Speaker 1: mean we all to all of us, all of us
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  Speaker 1: want to find ways that make us special. Our worship's
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  Speaker 1: better than your worship. The translation we read is better
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  Speaker 1: than your translation. Our DNA is better than your DNA.
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  Speaker 1: Something it's the self righteousness is a malady of religious
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  Speaker 1: people and we all are pretty good at it, and
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  Speaker 1: when you can, it's better to stay out of those
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  Speaker 1: places where you're trying to elevate yourself above other persons,
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  Speaker 1: because your nomenclature you're labeling is better than theirs. Talk
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  Speaker 1: to them about the person of Jesus and why you understand.
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  Speaker 2: Him to be the Messiah. The language when we.
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  Speaker 1: Talk about church at this point in the unfolding of
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  Speaker 1: the story is very much a non Jewish institution. A
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  Speaker 1: lot of Jewish friends that are very comfortable in church world,
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  Speaker 1: but I have a lot of Jewish friends who are not.
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  Speaker 1: Synagogue is a Jewish word for the place where they worship,
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  Speaker 1: and most Christians wouldn't be comfortable there. We're not trying
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  Speaker 1: to convert them to a label change. We want to
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  Speaker 1: introduce them to a person of Jesus. Now, with that
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  Speaker 1: in mind, I want to take you back to the
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  Speaker 1: New Testament, because the reality is we better stand together.
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  Speaker 2: Amen. Ephesians, Chapter two and verse two.
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  Speaker 1: This is Paul writing to a church in a Roman
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  Speaker 1: city where he began his ministry by going to the synagogue.
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  Speaker 1: And when he gets tossed, you'll go talk to whoever
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  Speaker 1: will listen. Remember that at that time, you were separate
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  Speaker 1: from Christ. He's talking to a group of predominantly gentile,
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  Speaker 1: non Jewish believers. You were separate from the Messiah, excluded
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  Speaker 1: from citizenship in Israel and foreigners to the covenants of
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  Speaker 1: the Promise. And if you were in that position, he
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  Speaker 1: describes your condition. He said, you were without hope and
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  Speaker 1: without God in the world. But now and in Christ
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  Speaker 1: and Messiah are interchangeable terms. In the Messiah Jesus, you
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  Speaker 1: who once were far away, have been brought near through
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  Speaker 1: the blood of Christ. For he himself is our peace,
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  Speaker 1: who has made the two to one and has destroyed
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  Speaker 1: the barrier, the dividing wall of hostility. We stand together
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  Speaker 1: united through the shed blood of Jesus and his redemptive work.
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  Speaker 1: That it isn't about our dna, It's about our faith
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  Speaker 1: in Jesus. The New Testament says that Jesus was the
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  Speaker 1: end of the law as a means of righteousness. One
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  Speaker 1: of the habits we have in reading our bibles is
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  Speaker 1: we change the punctuation, and I'll.
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  Speaker 2: Give you another verse where we do that.
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  Speaker 1: In Ephesian six, it says, for we wrestle not against
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  Speaker 1: flesh and blood. You know the verse we've changed the punctuation.
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  Speaker 1: We wrestle, not hard stop. That's not what it says.
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  Speaker 1: When the scripture says Jesus was the end of the
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  Speaker 1: law as a means of righteousness, it doesn't say he
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  Speaker 1: was the end of the law. God didn't change his
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  Speaker 1: mind and murder and adultery became okay. But we don't
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  Speaker 1: establish our righteousness with God by keeping the rules.
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  Speaker 2: It doesn't mean that.
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  Speaker 1: The rules don't have merit. God's character hasn't changed. You
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  Speaker 1: can't be murderous or adulteress or a fornicator and participate
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  Speaker 1: in the Kingdom of God.
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  Speaker 2: I don't care how often you sit in church. And
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  Speaker 2: that's New Testament.
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  Speaker 1: But Jesus brought an end to the law as establishing
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  Speaker 1: our righteousness, we have it a righteousness by faith, and
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  Speaker 1: that principle is explained to us in the New Testament. Oh,
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  Speaker 1: by the way, by a pharisee, Saul of Tarsus, who
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  Speaker 1: became the apostle Paul. In Romans chapter eleven, the church
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  Speaker 1: in Rome has been divided. The Jewish leadership that brought
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  Speaker 1: that church into existence was expelled by an emperor, so
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  Speaker 1: the Gentiles stepped into the leadership Roles.
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  Speaker 2: There was an emperor change.
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  Speaker 1: The Jewish people were welcomed back into Rome, but they
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  Speaker 1: weren't welcomed any longer amongst the believers, because the Gentiles
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  Speaker 1: now were holding the higher seats. And so the message
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  Speaker 1: has already begun that God rejected the Jewish people. And
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  Speaker 1: Paul addresses it. It's Romans eleven. He said, I asked, then,
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  Speaker 1: did God reject his people? And that next phrase is
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  Speaker 1: the strongest available term in the Greek language. By no
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  Speaker 1: means God forbid, may it never be. You'll find it
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  Speaker 1: translated all of those ways. It's a very emphatic response.
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  Speaker 2: There's just no way he did.
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  Speaker 1: He said, I'm an Israelite myself, a descendant of Abraham
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  Speaker 1: from the tribe of Benjamin. God did not reject his people,
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  Speaker 1: whom he foreknew. Don't you know what the scripture says
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  Speaker 1: and the passage about Elijah, how he appealed to God
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  Speaker 1: against Israel? And the answer is no, we don't know
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  Speaker 1: the scripture far too often, same chapter, verse twenty two.
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  Speaker 1: Consider therefore, the kindness and the sternness of God. Sternness
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  Speaker 1: to those who fell, but kindness to you, provided you
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  Speaker 1: continue in his kindness it intrigues me that we are
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  Speaker 1: willing to say to the Jewish community, you rejected an opportunity,
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  Speaker 1: and therefore you have been separated from the opportunities in
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  Speaker 1: the Kingdom of God. And typically where you will find
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  Speaker 1: that perspective, you'll find an equal perspective that says, as
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  Speaker 1: Christ followers, there's nothing you can do to forfeit your
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  Speaker 1: place in the kingdom. Understand, those two statements side by
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  Speaker 1: side are incompatible. So listen to what Paul is saying.
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  Speaker 1: Otherwise you also will be cut off, and if they
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  Speaker 1: don't persist in unbelief, they will be grafted in, for
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  Speaker 1: God is able to graft them in again. After all,
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  Speaker 1: if you were cut off of an olive tree that
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  Speaker 1: is wild by nature, and contrary to nature, were grafted
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  Speaker 1: into a cultivated olive tree, how much more readily will
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  Speaker 1: these than natural branches be grafted in to their own
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  Speaker 1: olive tree. Paul's is using the image of an olive tree,
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  Speaker 1: and he's representing the Jewish people, and he said that
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  Speaker 1: there were branches cut off because of their unbelief, and
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  Speaker 1: as a result of that, there were those of us
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  Speaker 1: who were not a part of the original plant were
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  Speaker 1: grafted in so our nourishment, our sustenance, our viability comes
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  Speaker 1: from our relationship with that original tree.
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  Speaker 2: And he's cautioning us.
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  Speaker 1: He said, if the original branches were cut off, what
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  Speaker 1: makes you think you're above.
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  Speaker 2: That same pruning. And then he also says.
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  Speaker 1: That those branches can be grafted back in. God has
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  Speaker 1: not rejected the Jewish people. He's provided for them the
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  Speaker 1: same thing he has provided for every person born on
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  Speaker 1: this planet. And that's an invitation to redemption through his son,
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  Speaker 1: Jesus of nat It's not secured by joining a church
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  Speaker 1: a denomination, by keeping a set of rules, by being
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  Speaker 1: kind or generous or loving. It's not that those things
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  Speaker 1: are wrong, but they will not qualify you for redemption
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  Speaker 1: before an almighty God. It requires of us receiving by
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  Speaker 1: faith the gift of righteousness made through the sacrifice of
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  Speaker 1: Jesus of Nazareth, an observant Jewish man. So it makes
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  Speaker 1: perfect sense to me that Satan would cause the people
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  Speaker 1: of faith to hate the Jewish people.
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  Speaker 2: There's a very clear logic in that for.
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  Speaker 1: Me, if you wanted to disrupt the momentum of the
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  Speaker 1: people of faith, if you wanted to disrupt the purposes
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  Speaker 1: of God, you would turn them against one another and
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  Speaker 1: create an irrational, illogical, blinding hatred and separate them.
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  Speaker 2: It's not new.
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  Speaker 1: It's been a challenge for the people of faith since
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  Speaker 1: the season when the New Testament was assembled, and it
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  Speaker 1: persists in the earth today. It's illogical, it's irrational. A
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  Speaker 1: moss a group of terrorists attack a group of civilians
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  Speaker 1: in the most brutal of ways. I saw the videos.
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  Speaker 2: It's unbelievable. I wouldn't.
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  Speaker 1: It's not necessary to describe him. It's unthinkable, and it
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  Speaker 1: wasn't just terrorist actors. Within the second hour after the
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  Speaker 1: attack began, I watched the video, the cars and trucks
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  Speaker 1: began coming from Gaza. I saw citizens pushing wheelbarrows and
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  Speaker 1: pulling wagons, not simply to loot the property, to do heinous,
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  Speaker 1: murderous things. Now I understand not everybody that lived in
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  Speaker 1: Gaza was that way, But to demonstrate on behalf of
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  Speaker 1: that behavior and to assign a moral equivalency between a
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  Speaker 1: defending its citizens against that kind of brutal attack against
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  Speaker 1: innocent civilians and to have it supported by the previously
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  Speaker 1: most elite institutions in our nation is an expression of
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  Speaker 1: a hatred towards the purposes of God.
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  Speaker 2: That is stunning.
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  Speaker 1: Anti Semitism is fueled by the spirit of Antichrist. The
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  Speaker 1: same spirit that will drive all the destruction and the
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  Speaker 1: hatred that you read in the Book of Revelation is
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  Speaker 1: the spirit that has been poured out upon the Jewish people.
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  Speaker 2: So I would encourage you not to.
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  Speaker 1: Engage with the ideas that the Jewish people have been replaced,
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  Speaker 1: nor to engage with the ideas that say they don't
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  Speaker 1: need to deal with Jesus. But you're not trying to
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  Speaker 1: convert them to your style of worship. The New Testament
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  Speaker 1: says to anyone, judge you with regard to Holy days
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  Speaker 1: or New Moon celebrations, or all of those. And it
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  Speaker 1: intrigues me that to this day we argue about which
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  Speaker 1: is the right day to worship.
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  Speaker 2: Every day. Thank you for watching this video.
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