To Rightly Divide the Word

I am in a church that teaches Replacement Theology. So according to my reading of the King James Bible, the Jews are under a Covenant and Promises all the way back to Abram or Abraham directly from God himself.

According to the apostle Paul, the apostle they, what I call a remnant of Jews will continue thru the tribulation and have much more prophecy to fullfil.

So I asked GROK. GROK agrees with me! And I agree with GROK

Is replacement theology true according to the King James Bible?

Replacement theology, also called supersessionism, is the idea that the Church has replaced Israel as God’s chosen people, inheriting the promises made to Israel in the Old Testament. To determine if this theology aligns with the King James Bible, let’s examine key passages and principles from the text itself, focusing on the covenants, Israel’s role, and the Church’s relationship to God’s promises.

Key Points from the King James Bible

1. God’s Covenant with Israel:
   • The Abrahamic Covenant in Genesis 12:1-3 (KJV) promises Abraham a land, a nation, and blessings: “And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing.” This covenant is reiterated in Genesis 15:18 and 17:7-8, where God promises the land to Abraham’s seed “for an everlasting covenant.”
   • In Deuteronomy 7:6-8, Israel is chosen as a “peculiar people” because of God’s love and oath to their fathers. The term “everlasting” suggests permanence.
   • Romans 11:1-2 (KJV) in the New Testament reinforces this: “Hath God cast away his people? God forbid. For I also am an Israelite… God hath not cast away his people which he foreknew.” This indicates Israel remains significant in God’s plan.
2. The New Covenant and the Church:
   • Jeremiah 31:31-34 (KJV) promises a new covenant with “the house of Israel and with the house of Judah,” involving forgiveness and a renewed relationship with God. Hebrews 8:8-12 quotes this, applying it to believers in Christ, suggesting the new covenant fulfills the old without nullifying Israel’s role.
   • In Galatians 3:28-29 (KJV), Paul writes, “There is neither Jew nor Greek… for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” This implies Gentiles are grafted into the promises through faith, not that they replace Israel.
   • Ephesians 2:12-19 describes Gentiles, once “aliens from the commonwealth of Israel,” being brought near through Christ, forming “one new man.” This suggests unity, not replacement.
3. Israel’s Future in Prophecy:
   • Romans 11:25-27 (KJV) speaks of a future for Israel: “Blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved… There shall come out of Sion the Deliverer.” This points to a restoration of Israel, not its replacement.
   • Zechariah 12:10 and Revelation 7:4-8 describe a future role for Israel in end-times prophecy, with specific references to the tribes of Israel.
   • Ezekiel 36:24-28 prophesies Israel’s regathering and spiritual renewal, reinforcing God’s ongoing commitment.
4. Potential Support for Replacement Theology:
   • Some cite Matthew 21:43 (KJV), where Jesus says, “The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.” This could suggest a shift from Israel to the Church, but the context is about unfaithful leaders, not the nation as a whole.
   • Hebrews 8:13 (KJV) states the old covenant is “ready to vanish away,” which some interpret as Israel’s promises being transferred to the Church. However, this refers to the Mosaic covenant’s sacrificial system, fulfilled in Christ, not the Abrahamic promises.

Analysis

The King James Bible does not explicitly support replacement theology. God’s covenants with Israel, particularly the Abrahamic, are described as “everlasting,” and passages like Romans 11 affirm Israel’s ongoing role. The New Testament presents the Church as grafted into Israel’s promises (Romans 11:17-24), not supplanting them. Gentiles share in the blessings through Christ, but Israel retains a distinct place in God’s redemptive plan, especially in eschatology.

However, some verses, like Matthew 21:43, could be interpreted to support replacement theology if taken out of context. The broader biblical narrative, especially Paul’s teaching in Romans 9-11, counters this by emphasizing Israel’s enduring election alongside the inclusion of Gentiles.

Conclusion

According to the King James Bible, replacement theology is not true in the sense that the Church does not fully replace Israel as God’s chosen people. Israel retains a unique role in God’s plan, with promises that remain intact, while the Church participates in the spiritual blessings through Christ. The Bible portrays a complementary relationship, not a supersessionist one. For deeper study, compare Romans 11, Galatians 3, and Jeremiah 31 in the KJV to see the balance between Israel and the Church. If you’d like, I can analyze specific verses further or check external sources for additional perspectives.