Scroll social media long enough and you’ll see it used like an insult. In some circles, calling someone a “Christian Zionist” is meant to shut down conversation before it even begins.

But here’s the strange thing:

For Bible-believing Christians, the idea behind Christian Zionism should not be controversial at all.

In fact, if we simply read Scripture as written, the conclusion becomes surprisingly straightforward.

So let’s talk about it— calmly and biblically.

What Is Christian Zionism?

At its simplest, Zionism is the belief that the Jewish people have the right to live in their historic homeland—the land of Israel.

And Christian Zionism?

It’s simply this:

A Christian who believes that God’s promises to Israel—especially regarding the land—are still valid today.

That’s it. No secret conspiracy. No blind nationalism. No cult-like devotion to political leaders.

Just a conviction rooted in Scripture.

Christian Zionism teaches:

• God chose Israel as a nation (Deut. 7:6; Ps. 135:4)

• God promised the land of Canaan to Abraham’s descendants (Gen. 12; 15; 17)

• Those promises were declared everlasting

• And nowhere in Scripture are those promises revoked

The Real Foundation: God’s Covenant with Abraham

Everything begins in Genesis 12.

God calls Abraham and makes a covenant—one of the most important turning points in all of human history.

God promises:

• A people

• A land

• And blessing to the entire world through that people

God later confirms:

“I will establish My covenant… for an everlasting covenant.” (Gen. 17:7–8)

That covenant was:

• reaffirmed to Isaac

• reaffirmed to Jacob

• confirmed through the prophets

• and never canceled

Not once. Not anywhere. Not ever.

And that’s why, as someone has said, “Christian Zionism isn’t political ideology—it’s biblical theology.”

Replacement Theology vs. Biblical Zionism

At the heart of this discussion is one major theological question:

Did God replace Israel with the Church? Some teach that He did.

This view is commonly called Replacement Theology.

You can view previous articles on this subject by going to my Archive at: www.fromstuart.com/archive

Replacement Theology claims:

• Israel forfeited God’s promises

• The Church inherited those promises

• The land promises are now symbolic

But here’s the problem:

The New Testament never says that.

In fact, the Apostle Paul says the opposite.

“For the gifts and the calling of God are irrevocable.”
—Romans 11:29 (NASB 1995)

Irrevocable means:

Not canceled.
Not transferred.
Not spiritualized away.

Paul goes even further and reminds Gentile believers that they were grafted into Israel’s promises, not the other way around (Romans 11).

That matters—a lot. You see, if God can abandon Israel… Might He not abandon the church?

Israel’s Restoration Was Predicted—Not Accidental

The Hebrew prophets repeatedly foretold that Israel would be scattered—and later regathered.

Not symbolically.

Physically. Nationally. Back to the land.

For example:

• Ezekiel 36 describes Israel being gathered from the nations

• Jeremiah 32 speaks of restoration to the land

• Zechariah describes future national redemption

For centuries, skeptics mocked those promises. “How could a scattered people return after thousands of years?”

Then came 1948.

Against all historical odds, the Jewish people returned to their ancestral homeland—and the modern State of Israel was born.

That event was not random. It was remarkable. And to many Christians, unmistakably providential.

Christian Zionism Didn’t Begin in 1948

One of the biggest myths is that Christian Zionism is a modern political invention.

It isn’t.

Long before modern Israel existed, Christians were already expecting Jewish restoration to the land.

Early church thinkers—including figures like Justin Martyr and Irenaeus—anticipated a future restoration of Israel.

Even outside evangelical circles, major thinkers supported Jewish restoration.

Some did so not out of prophetic speculation—but simple moral conviction.

After centuries of persecution, exile, and violence, many Christians believed the Jewish people deserved a homeland where they could live safely.

Not Every Christian Zionist Is a Dispensationalist

Another common misunderstanding is that Christian Zionism is limited to dispensational theology.

While dispensationalists strongly support Israel, Christian Zionism is broader than any single theological system.

Many Christians support Israel because:

• They believe God’s promises remain valid

• They see Israel’s survival as evidence of God’s faithfulness

• They recognize Israel’s central role in redemption history

You don’t need to be a Dispensationalist to be a Christian Zionist…

You just need a Bible.

Does Supporting Israel Mean Supporting Every Policy?

No. Absolutely not. Christian Zionism does not mean:

• Agreeing with every Israeli decision

• Ignoring injustice

• Or elevating Israel above moral accountability

Christians should evaluate all governments—including Israel—through the lens of righteousness and justice.

But there is a difference between:

• Fair criticism

• And demonization

Holding Israel to standards no other nation is expected to meet is not justice—it’s bias.

Why This Conversation Matters Right Now

We are living through a time of rising hostility toward Israel—and toward Jewish people globally.

Since the terrorist attacks of October 7, 2023, something has changed.

Protests erupted across the world. Antisemitic slogans resurfaced. Old stereotypes found new life through social media.

Much of it fueled by misinformation. Much of it driven by emotion rather than truth.

And many Christians—especially younger ones—are confused. Some are indifferent. Some are hostile. That should concern us because the Bible speaks clearly about God’s relationship with Israel.

And when believers forget that…

History shows the consequences can be devastating.

Zionism Is Not Hatred—It Is Recognition

Critics often claim that Zionism is inherently oppressive.

But historically, Zionism has meant something simple:

The Jewish people returning to their historic homeland and exercising national self-determination.

That’s not unusual.

More than a hundred modern nations have formed in the past century. Yet only one nation’s existence is continually questioned:

Israel.

Why?

That question deserves honest reflection.

So Why Wouldn’t Every Christian Be a Zionist?

After all, if:

• God promised land to Abraham’s descendants

• The prophets predicted Israel’s restoration

• The apostles affirmed Israel’s future

• And history shows Israel restored

Then the real question isn’t: “Why are some Christians Zionists?”

It’s: Why aren’t all of them?

The Bottom Line

Christian Zionism is not a fringe belief.

It is not heresy.

It is not political extremism.

It is the natural conclusion of reading Scripture plainly and believing God means what He says.

God chose Zion.

God promised Israel.

God preserved His people.

And God is not finished yet.

So perhaps the simplest way to summarize Christian Zionism is this:

If you believe God keeps His promises, then standing with Israel isn’t optional—it’s biblical

---Stuart

In the Scriptures, Shavuot is both a harvest festival and a prophetic picture. It looks backward to Mount Sinai and forward to Acts 2. It celebrates both the giving of the Law and the giving of the Holy Spirit. And woven throughout the feast is a powerful message about redemption, harvest, and the unity of Jews and Gentiles in Messiah.

What Does “Shavuot” Mean?

The Hebrew word Shavuot means “weeks.” The feast was named for the seven weeks Israel was commanded to count following Passover and First Fruits.

“You shall also count for yourselves from the day after the sabbath, from the day when you brought in the sheaf of the wave offering; there shall be seven complete sabbaths.”
— Leviticus 23:15

Seven weeks were counted from the Feast of First Fruits. Then, on the fiftieth day, Israel celebrated Shavuot.

“You shall count fifty days to the day after the seventh Sabbath; then you shall present a new grain offering to the Lord.”
— Leviticus 23:16

This is why the feast became known in Greek as Pentecost, meaning “fiftieth.”

In 2026, Shavuot begins at sundown on Thursday, May 21, and ends at sundown on Saturday, May 23 outside Israel. In Israel it is observed for one day.

A Harvest Festival

Originally, Shavuot marked the beginning of the summer wheat harvest. First Fruits celebrated the barley harvest in the spring; Shavuot celebrated the wheat harvest several weeks later.

It was one of the three pilgrimage feasts in which Jewish men were commanded to appear before the Lord in Jerusalem. The other two were Passover and Tabernacles.

One of the most unusual features of Shavuot was the offering of two loaves of bread:

“You shall bring in from your dwelling places two loaves of bread for a wave offering… baked with leaven as first fruits to the Lord.”
— Leviticus 23:17

That detail is startling.

The bread contained leaven.

Normally, leaven symbolized sin and corruption. During Passover and Unleavened Bread, leaven was carefully removed. Yet here, at Shavuot, God specifically commanded leavened bread.

Why?

The Prophetic Pattern of the Feasts

The spring feasts unfold in a remarkable prophetic order.

• Passover points to the death of Christ.

• Unleavened Bread points to His burial.

• First Fruits points to His resurrection.

• Shavuot/Pentecost points to the coming of the Holy Spirit and the birth of the church.

The sequence matters.

Jesus first died as the Passover Lamb. He was buried. He rose again. He ascended to heaven. Only then did the Holy Spirit come.

The two loaves of Shavuot appear to foreshadow the church itself — Jews and Gentiles brought together as one offering before God.

Two groups. One body.

And why leavened bread?

Because the church is made up of redeemed but still imperfect people. Believers are forgiven, growing, and being sanctified, but not yet glorified. Full perfection awaits the return of the Lord.

Shavuot and Mount Sinai

Over time, Jewish tradition connected Shavuot with the giving of the Torah, God’s Law, at Mount Sinai.

That event transformed Israel from a nation of former slaves into God’s covenant people.

The scene at Sinai was unforgettable:

• thunder

• lightning

• fire

• smoke

• the sound of a trumpet

• the voice of God

God was doing something new.

Jewish tradition today still reflects this connection. Many stay up all night studying Torah. Synagogues often read the Book of Ruth during Shavuot. Dairy foods such as cheesecake and cheese blintzes are traditionally eaten, partly because the Torah is compared to milk and honey.

Pentecost in Acts 2

Now the connection becomes even more powerful.

Acts 2 takes place on Shavuot.

“And when the day of Pentecost had come, they were all together in one place.”
— Acts 2:1

Jerusalem was crowded with Jewish pilgrims from across the world because Shavuot required them to come to the Temple.

Then suddenly:

“And suddenly there came from heaven a noise like a violent, rushing wind, and it filled the whole house where they were sitting.
And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them.
And they were all filled with the Holy Spirit…”
— Acts 2:2–4

The parallels with Sinai are impossible to miss.

At Sinai:

• thunder

• fire

• the voice of God

• the giving of the Law

At Pentecost:

• rushing wind

• tongues of fire

• the Spirit speaking through believers

• the giving of the Holy Spirit

God was again doing something new.

The Holy Spirit had certainly been active in the Old Testament, coming upon individuals for special service. But now He came in a new and permanent way — indwelling believers.

David once prayed:

“Do not take Your Holy Spirit from me.”
— Psalm 51:11

But Jesus promised something greater:

“And I will ask the Father, and He will give you another Helper, that He may be with you forever.”
— John 14:16

The Reversal at Pentecost

The crowd in Jerusalem was astonished because each person heard the disciples speaking in his own language.

The miracle pointed to something profound.

At Babel, languages divided humanity.

At Pentecost, God began reversing that division through the gospel.

The message of Messiah would now go to all nations.

Jews and Gentiles alike were invited into the people of God through faith in Jesus Christ.

Three Thousand Dead — Three Thousand Alive

One of the most striking contrasts between Sinai and Pentecost involves the number 3,000.

When the Law was given at Sinai, Israel worshiped the golden calf. Judgment fell, and about 3,000 died.

But on Pentecost:

“So then, those who had received his word were baptized; and there were added that day about three thousand souls.”
— Acts 2:41

At Sinai, 3,000 died.

At Pentecost, 3,000 received life.

The contrast beautifully illustrates the difference between the Law written on stone and the Spirit writing God’s truth upon human hearts.

Why Ruth Is Read at Shavuot

The Book of Ruth is traditionally read during Shavuot for several reasons.

First, it takes place during the harvest season.

Second, Ruth was a Gentile who embraced the God of Israel:

“Your people shall be my people, and your God, my God.”
— Ruth 1:16

Her story beautifully reflects one of the great themes of Pentecost — Gentiles being brought near to the God of Israel.

The Long Summer

Shavuot concludes the cycle of the spring feasts.

• Passover

• Unleavened Bread

• First Fruits

• Shavuot

Then comes a long stretch of summer before the fall feasts arrive.

The pattern is deeply significant.

The spring feasts have already been fulfilled in Messiah:

• Jesus died as our Passover Lamb.

• He was buried.

• He rose again.

• The Holy Spirit was given.

Now we live in the long summer harvest season.

The crops are still growing.

The gospel is still going out.

The harvest is still being gathered.

And we await the fulfillment of the fall feasts, which point toward the Lord’s return.

A Feast of Anticipation

Shavuot reminds believers that God keeps His promises in perfect order.

You cannot reach Pentecost without first passing through Passover.

Likewise, no one receives the Spirit apart from the finished work of Christ. The death, burial, and resurrection of Jesus come first. Then comes the indwelling presence of God.

Shavuot is ultimately a celebration of divine provision:

• the provision of harvest,

• the provision of the Torah,

• the provision of the Messiah,

• and the provision of the Holy Spirit.

The God who gave His Word also gave His Spirit.

And the same God who fulfilled the spring feasts will also fulfill the fall feasts.

Jesus is coming again.

—Stuart

Are the Jewish people living today—especially those in Israel—really descended from the ancient Jewish people of the Bible?

The implications of this question are enormous.

Here is the real issue behind the question:

If modern Jews are not truly descended from biblical Israel, why should Christians care about or support Israel today?

Many Christians support Israel because they believe the Jewish people remain connected to God’s covenant promises.

But critics increasingly challenge that assumption.

Some argue that many modern Jews—especially those known as Ashkenazi Jews—are not descended from ancient Israel at all. Instead, they claim these Jews primarily descend from a medieval people group called the Khazars.

If that were true, then:

• The Jewish people today would not be descendants of Abraham, Isaac, and Jacob
• The modern State of Israel would not have biblical significance
• Christian support for Israel would need to be reconsidered

That’s a serious claim—and serious claims deserve serious answers.

So let’s take a careful look at the evidence.

The Khazar Theory

Where Did It Come From?

Much of the modern interest in the Khazar theory traces back to a 1976 book titled The Thirteenth Tribe.

That book proposed that most Ashkenazi Jews descended mainly from the Khazars—a medieval people group whose ruling class reportedly adopted Judaism centuries after the biblical era.

Historians do acknowledge that some Khazars may have adopted aspects of Judaism.

But that is not the central claim.

The real claim—the controversial one—is this:

That most modern Jews descend primarily from Khazars rather than ancient Israel.

Today, modern DNA science allows those claims to be tested.

And that changes everything.

What Modern Genetics Has Revealed

Over the past few decades, scientists have studied DNA from Jewish populations across the world.

What did they find?

Despite centuries of living in different parts of the world, Jewish populations share clear genetic connections to one another.

Even more importantly:

Those shared markers consistently point back to origins in the Middle East.

Jewish populations today show evidence of a common ancestry rooted in the same region where the Bible places ancient Israel.

That does not mean Jewish communities remained isolated.

They didn’t.

Intermarriage occurred—just as expected among people scattered among the nations.

But the core ancestry remained.

And that is the key finding.

A Father-to-Son Trail Back to the Ancient Near East

One especially strong line of evidence comes from studying the Y chromosome—the part of DNA passed from father to son.

Researchers have identified patterns among Jewish men—particularly those from priestly lineages—that point to shared paternal ancestry rooted in the ancient Near East.

These patterns appear across Jewish populations worldwide.

And notably:

They are largely absent among European populations.

The issue is not whether mixing occurred.

The issue is whether Jewish ancestry endured—

and it did.

That makes it very difficult to support the idea that European or Khazar ancestry forms the primary origin of Jewish identity.

Instead, the evidence consistently points back to the Middle East—

exactly where Scripture places the origin of Israel.

A People Scattered—Yet Still a People

Another remarkable finding is how closely Jewish communities resemble one another genetically—even after centuries of separation.

Jewish groups from distant regions often resemble one another more closely than they resemble surrounding populations among whom they lived.

That fits remarkably well with the biblical description of Israel’s history.

God warned Israel:

“Moreover, the LORD will scatter you among all peoples…
but you will be left few in number among the nations.”
— Deuteronomy 4:27 (NASB 1995)

And yet—even in dispersion—

they remained identifiable as a people.

What About European Ancestry?

Some critics point to European ancestry among Ashkenazi Jews and assume this disproves Middle Eastern origins.

But that misunderstands how genetics works.

When people live among other populations for centuries, intermarriage happens.

That is normal.

What matters is not whether mixing occurred.

What matters is whether the original ancestry remained.

And it did.

Jewish populations today show both:

• Middle Eastern ancestry
• Evidence of interaction with surrounding populations

That combination fits perfectly with what history—and Scripture—describe.

Culture Tells the Same Story

Genetics is not the only line of evidence.

History and culture tell the same story.

Despite being scattered across continents, Jewish communities preserved remarkable continuity.

They maintained:

• The Hebrew Scriptures
• Shared traditions
• A common prayer life
• A continual focus on Jerusalem

That kind of continuity over centuries strongly supports a shared ancestral identity.

The Jewish people did not disappear into history—by God’s grace, they endured through it.

Why This Matters for Christian Faith

This question is not merely historical.

It touches the reliability of God’s promises.

In Genesis, God declared:

“I will establish My covenant between Me and you
and your descendants after you throughout their generations
for an everlasting covenant…”
— Genesis 17:7 (NASB 1995)

Later, through Jeremiah:

“If this fixed order departs
From before Me,” declares the LORD,
“Then the offspring of Israel also will cease
From being a nation before Me forever.”
— Jeremiah 31:35–36 (NASB 1995)

Think about that.

God tied Israel’s survival to the stability of creation itself.

If Israel remains, God is faithful.

And Israel remains.

Despite exile…
Persecution…
Repeated attempts at destruction…

The Jewish people still exist.

Why Support the Jewish People in the Land of Israel?

If modern Jews truly descend from ancient Israel—as the evidence strongly shows—then God’s covenant promises still matter.

Scripture declares:

“For the LORD will not abandon His people,
Nor will He forsake His inheritance.”
— Psalm 94:14 (NASB 1995)

And again:

“I will take the sons of Israel from among the nations…
and bring them into their own land.”
— Ezekiel 37:21 (NASB 1995)

If the Jewish people today were not truly descended from ancient Israel,
those promises would lose their connection to real history.

But the evidence shows they are.

And that means the promises still stand.

Conclusion

Trusting God’s Word—and His Promises to Israel

The claim that modern Jews are primarily descended from Khazars does not hold up under careful examination.

Modern genetic research consistently shows deep ancestral ties to the Middle East—the very region where Scripture places the origins of Israel.

The survival of the Jewish people is not an accident—it is evidence that God can be trusted to keep His promises.

From His perspective, the identity of His people has never been uncertain.

He knows precisely who are the inheritors of the promises He made to Abraham, Isaac, and Jacob.

Throughout Scripture, God repeatedly connects His covenant to the land of Israel.

It would make sense, then, that God would one day call His people back to the very land He promised to them.

That is exactly what we are witnessing in our time.

The story of the last days revolves, in large part, around the people of Israel being present in the land of Israel.

The book of Revelation reminds us of something extraordinary yet still future:

“I heard the number of those who were sealed,
one hundred and forty-four thousand sealed
from every tribe of the sons of Israel.”
— Revelation 7:4 (NASB 1995)

Notice what that means.

God does not need surviving genealogical records.
He does not rely on human archives.
He is never confused about the identity of His people.

God knows who His people are.

And the identity of His chosen nation is not a mystery to Him.

God keeps track of His people—even when history gets complicated.

If modern Jews truly descend from ancient Israel—as history, genetics, and Scripture together indicate—then the return of Jewish people to the land is not meaningless, it is history moving in the very direction God promised.

— Stuart

P.S. Please feel free to read the previous articles in my archive by clicking here:

www.fromstuart.com/archive

The Claim:
Replacement Theology argues that “Israel” now means the Church and that ethnic Israel has lost its covenant status.

The Problem:
That conclusion does not hold up in context.

1. Paul Narrows Israel—He Doesn’t Redefine It

“They are not all Israel who are descended from Israel.”
Paul is distinguishing within Israel, not replacing Israel. Being Jewish outwardly is not enough—faith in the Messiah is essential.

2. Paul Is Answering a Specific Question

If Israel has the covenants and promises (Rom 9:4), why does much of Israel reject the Messiah?
Answer: God’s word hasn’t failed—because salvation has always depended on promise, not physical descent.

3. “Children of the Promise” Refers to Jews, Not Gentiles

Paul uses Isaac vs. Ishmael—both sons of Abraham, but only one carries the promise.
This is a distinction within Israel, not between Israel and Gentiles.

4. Romans 10:1 Undercuts Replacement Theology

“My heart’s desire… for Israel is that they may be saved.”
Paul clearly distinguishes Israel from the saved community. Israel remains distinct and largely unbelieving.

5. Paul Maintains Jew–Gentile Distinction

“To the Jew first and also to the Greek” (Rom 1:16).
If the Church replaced Israel, this distinction would collapse—but Paul consistently preserves it.

6. Romans 2:28–29 Defines True Jewishness

Paul is not redefining Jews as Gentiles—he’s saying true Jewish identity requires inward faith, not mere outward markers.

7. Romans 11 Is Explicit

“Has God rejected His people? May it never be!” (11:1)
“The gifts and calling of God are irrevocable” (11:29)
Israel is temporarily hardened—not rejected or replaced.

What Romans 9:6 Actually Teaches

• Salvation is not by physical descent
• Faith is required to share in the promise
• A believing remnant exists within Israel
• God’s promises have not failed

It does NOT teach:
• That Gentiles are now Israel
• That the Church replaces Israel
• That Israel has lost its identity

Conclusion

Romans 9:6 does not redefine Israel—it refines it.
Paul explains Israel’s unbelief without denying God’s faithfulness.

Israel remains Israel.
The Church remains the Church.
Salvation is by promise, not pedigree.

Grateful to God for your willingness to consider this.

-Stuart

Please visit my Archive to read previous posts:

www.fromstuart.com/archive

Just a reminder, before we proceed with this topic, that you can access and read all of my previous articles by clicking on this link: www.fromstuart.com/archive

Introduction

Galatians 6:16 is often cited as proof that the Church has replaced Israel. But when the verse is read carefully—especially in its grammatical and historical context—it points to a different conclusion: Paul is blessing two groups, not redefining one.

Does Galatians 6:16 Teach That the Church Replaced Israel?

Short answer:
No. When read carefully, Galatians 6:16 does not redefine Israel as the Church. Instead, Paul appears to bless two groups—Gentile believers and believing Jews.

The Whole Debate Comes Down to One Word

At the center of Galatians 6:16 is a small Greek word:

kai
Usually translated:

• and

• also

The verse reads:

“Peace and mercy be upon those who follow this rule, and also upon the Israel of God.”

The Key Question

Does kai mean:

• “and also” → two groups
  OR

• “that is” / “even” → one group renamed

Most Natural Meaning: Two Groups

Paul keeps the second kai, which strongly suggests addition, not redefinition.

That means:

• First group → Gentile believers who follow the rule of faith

• Second group → Jewish believers who follow the rule of faith = “the Israel of God”

Paul’s Normal Use of “Israel”

Across the New Testament:

• Israel appears 70+ times

• It always refers to ethnic Israel

• It never refers to the Church

Why This Matters

If Galatians 6:16 suddenly changed the meaning of “Israel,” it would be:

• A major shift

• With no clear explanation

The simpler explanation:

“Israel” still means Jewish people—specifically Jewish believers.

The Context of Galatians: Two Groups, One Gospel

Galatians was written to Gentile believers who were being pressured to follow the Law of Moses by a group called “Judaizers.”

They were…

• Jews who had some sort of identification with Christ

• Who insisted that Gentile Christians must keep the Mosaic Law

• Especially:

  • Circumcision

  • Dietary laws

  • Observance of Jewish festivals

• Who taught that faith in Christ alone was not enough

Their teaching can be summarized as:

Faith in Jesus + keeping the Law of Moses = Salvation

This is what the Apostle Paul strongly opposed.

Paul summarizes the gospel rule in Galatians 6:15:

“Neither circumcision nor uncircumcision means anything, but a new creation.”

That rule—salvation by grace alone through faith alone in Jesus alone—is the basis for verse 16.

The Two Groups Paul Blesses

Group 1

“Those who follow this rule”

Refers to:

• Gentile believers

• Gentiles rejecting legalism

• Gentiles trusting in Christ alone

Group 2

“The Israel of God”

Refers to:

• Jewish believers

• Jews rejecting legalism

• Jews trusting in Christ alone

Paul is not redefining Israel.
He is distinguishing believing Jews from unbelieving Judaizers.

Why Replacement Theology Struggles Here

To read Galatians 6:16 as teaching that the Church replaces Israel requires:

• Ignoring Paul’s normal use of “Israel”

• Giving kai an unusual meaning

• Removing distinctions Paul regularly maintains

The Big Picture: What Paul Is Really Saying

Galatians 6:16 teaches:

Peace and mercy belong to all who follow the gospel rule of justification by faith alone—

• Gentile believers

• And also Jewish believers (“the Israel of God”)

Paul is:

• Not redefining Israel

• Not replacing Israel

• But blessing both groups

Conclusion

Rather than redefining Israel, Paul affirms God’s peace upon all believers—both Gentile followers of Christ and the believing remnant within Israel.

Peace to you, who have embraced the Gospel of peace, through faith in Jesus, the Prince of Peace.

-Stuart

One of the most frequently cited passages in support of this claim is Romans 2:28–29:

“For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh.
But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.”

At first glance, some readers conclude that Paul is redefining the word “Jew” in purely spiritual terms—meaning Gentile believers become the “true Israel.”

But when we read this passage carefully—in context and alongside the Old Testament—we find something very different.

Romans 2:28–29 is not about replacing Israel.
It is about correcting false confidence in outward religion.

1️⃣ Who Is Paul Talking To?

Paul identifies his audience clearly:

“But if you bear the name ‘Jew’ and rely upon the Law and boast in God…”
(Romans 2:17)

Paul is speaking to ethnic Jews, not Gentile Christians.

These were people entrusted with enormous privileges:

• The oracles of God (Romans 3:2)

• The covenants and promises (Romans 9:4)

• The Law and temple service

This matters.

Romans 2:17–29 is an internal critique of Israel—
not a statement about the Church replacing Israel.

2️⃣ The Real Problem: Pride Without Obedience

Paul does not deny Israel’s privileges.

Instead, he challenges how some were using them.

“You who boast in the Law, through your breaking the Law, do you dishonor God?”
(Romans 2:23–24)

This echoes the message of the Old Testament prophets.

Israel’s failure to obey God had caused God’s name to be dishonored among the nations.

Paul is continuing that prophetic warning—not inventing a new doctrine.

3️⃣ Circumcision: A Sign, Not a Guarantee

Paul next addresses circumcision—the physical sign of God’s covenant with Israel.

“Circumcision is of value if you practice the Law; but if you break the Law, your circumcision becomes uncircumcision.”
(Romans 2:25)

Circumcision was meant to be:

• A sign of belonging to God

• A reminder of covenant faithfulness

But it was never meant to be:

• A guarantee of righteousness

• A substitute for obedience

The sign had meaning only when joined with obedience.

4️⃣ “Circumcision of the Heart” Was Not New

Paul’s language may sound new—but it isn’t.

Moses had already taught the same principle:

“Circumcise therefore the foreskin of your heart…”
(Deuteronomy 10:16)

Later prophets repeated this expectation:

• Jeremiah spoke of a new covenant written on the heart

• Ezekiel promised a new heart and new spirit

So when Paul speaks of inward circumcision, he is:

• Repeating Israel’s Scriptures

• Calling Israel back to covenant faithfulness

• Not redefining Israel

5️⃣ What Does “Who Is a Jew?” Really Mean?

Paul writes:

“He is not a Jew who is one outwardly…”
(Romans 2:28)

This statement does not mean:

• An unbelieving Jew is no longer Jewish

• Israel has ceased to exist

• Gentile Christians have become Jews

Instead, Paul is answering a different question:

What kind of Jew pleases God?

Answer:

A faithful Jew—
one whose outward identity matches inward obedience.

Paul is not expanding Israel to include Gentiles.

He is removing false confidence in outward identity alone.

6️⃣ Paul Still Distinguishes Jews and Gentiles

If Paul had redefined “Jew” to mean “Christian,” his later teachings would collapse.

But throughout Romans, he clearly keeps the distinction:

• “To the Jew first and also to the Greek” (Romans 1:16)

• “Has God rejected His people? May it never be!” (Romans 11:1)

• “The gifts and calling of God are irrevocable” (Romans 11:29)

Most significantly, Paul speaks of a future restoration of Israel (Romans 11:25–27).

That promise would not make sense if Israel had already been replaced.

7️⃣ What Romans 2:28–29 Does—and Does Not—Teach

❌ What This Passage Does NOT Teach

• It does not redefine “Jew” as “Christian”

• It does not transfer Israel’s promises to the Church

• It does not teach that God is finished with Israel

✅ What This Passage DOES Teach

• Outward religious signs are not enough

• God desires obedience from the heart

• Covenant faithfulness requires inward transformation

• Israel’s promises remain and await fulfillment (Romans 11:25–29)

Conclusion: A Call to Heart Obedience

Romans 2:28–29 is not about replacing Israel.

It is about repentance.

Paul is confronting covenant people who relied on privilege instead of obedience.

His message echoes Moses and the prophets:

The covenant was never only about outward signs—
it was always about the heart.

Later, Paul describes the Church as something new:

“If anyone is in Christ, he is a new creature.”
(2 Corinthians 5:17)

The Church is not Israel’s replacement.

Instead:

• Israel and the Church remain distinct

• Both belong within God’s redemptive plan

• Both find fulfillment under the Messiah

Please pray that the Gospel would go forth among Jewish people, that many would hear and believe, and that through faith in Jesus, those who do not yet believe would become Jews inwardly—circumcised in heart by the Spirit—as well as outwardly.

— Stuart

Missed previous articles? No need. Click here to access all of them:

www.fromstuart.com/archive

At first glance, this idea can sound reasonable. Even biblical.

But when we slow down and listen carefully to the whole story Scripture tells, serious problems begin to appear.

Let’s walk through this together—biblically and prayerfully. 🙏

Replacement theology doesn’t merely reinterpret Israel’s story; it quietly brings that story to an end.

1. What Does “The Church Is the True Israel” Actually Mean?

When people say the Church is the “true” or “new” Israel, they usually mean something very specific—even if it isn’t always stated clearly.

In short, this view teaches that:

• Israel is no longer defined by the Jewish people

• “Israel” now refers only to those who believe in Jesus

• God’s promises to Israel now belong exclusively to the Church

• Land, nationhood, and peoplehood are spiritualized

• Israel has no future role as a distinct people

Support is often drawn from verses emphasizing unity in Christ:

• “There is neither Jew nor Greek… for you are all one in Christ Jesus” (Galatians 3:28)

• “If you belong to Christ, then you are Abraham’s offspring” (Galatians 3:29)

From this, some conclude that Israel no longer exists as Israel—only the Church does.

But that conclusion, as we will see in subsequent articles, goes well beyond what these verses actually say.

2. Where Did This Idea Come From?

The earliest followers of Jesus did not think the Church replaced Israel.

Jesus was Jewish (Matthew 1:1).
The apostles were Jewish (Acts 1–2).
The early believers worshiped in the Temple and synagogues (Acts 2:46; Acts 3:1).

When Gentiles began believing in Jesus, the New Testament describes them as being added to Israel’s blessings:

• “You were once strangers to the covenants of promise” (Ephesians 2:12)

• “You are no longer strangers… but fellow citizens” (Ephesians 2:19)

Over time, however, several things shifted:

• Jerusalem and the Temple were destroyed (70 AD)

• The Church became largely Gentile

• Israel’s suffering was misread as divine rejection

What began as interpretation slowly hardened into assumption: Israel failed, the Church succeeded, and God moved on.

3. What’s Wrong With This Way of Thinking?

The problems here aren’t just academic. They are biblical, theological, and pastoral.

📖 It Blurs Important Distinctions in Scripture

Scripture consistently speaks about Israel, the nations (Gentiles), and the Church—sometimes together, sometimes distinctly.

Paul even names all three side by side:

• “Give no offense to Jews or to Greeks or to the church of God” (1 Corinthians 10:32)

When these distinctions are blurred, large portions of the New Testament—especially Romans 9–11—become difficult to follow.

Paul writes with deep emotion:

• “I have great sorrow and unceasing anguish in my heart” (Romans 9:2)

• “My heart’s desire and prayer to God for them is that they may be saved” (Romans 10:1)

Those words only make sense if Israel still exists as Israel—distinct, loved, and not erased.

When Scripture’s distinctions are blurred, Paul’s grief, warnings, and hope in Romans 9–11 lose their meaning.

🤝 It Undermines God’s Faithfulness

Paul speaks of Israel in the present tense, long after many rejected Jesus:

• “They are Israelites, and to them belong the covenants and the promises” (Romans 9:4)

• “Has God rejected His people? By no means!” (Romans 11:1)

And then this anchor statement:

• “The gifts and the calling of God are irrevocable” (Romans 11:29)

If God can redefine or cancel promises made to Abraham’s descendants (Genesis 12:1–3; Jeremiah 31:35–37), then every promise in Scripture becomes uncertain.

🕊️ It Has Had Harmful Consequences

History shows that the belief God was “finished” with Israel often fed contempt and persecution—despite Paul’s warning to Gentile believers:

• “Do not be arrogant toward the branches” (Romans 11:18)

Theology is never abstract: what we believe about Israel shapes how we treat the Jewish people.

4. Why This View Should Be Rejected

The New Testament offers a better, more faithful picture.

🌿 Israel Still Exists as Israel

Paul identifies himself as an Israelite after coming to Christ (Romans 11:1).

He describes Israel as an olive tree:

• Natural branches (Jewish people)

• Wild branches grafted in (Gentile believers)
  (Romans 11:16–24)

Gentiles are added to Israel’s blessings—not placed over Israel.

The Church does not replace Israel—it exists because of Israel.

⏳ Israel’s Hardening Is Temporary

Paul is explicit:

• “A partial hardening has come upon Israel” (Romans 11:25)

• “All Israel will be saved” (Romans 11:26)

Temporary hardening is not permanent rejection.

The Bible never says Israel has been replaced—only that Israel has been temporarily hardened.

✝️ Jesus and Israel Are Linked, Not Confused

Jesus embodies everything Israel was called to be:

• “Salvation is from the Jews” (John 4:22)

Isaiah speaks of a Servant called “Israel” who restores Israel:

• “It is too small a thing… to restore the tribes of Jacob” (Isaiah 49:3–6)

Jesus fulfills Israel’s calling—He does not erase Israel’s identity.

Jesus does not cancel Israel’s identity; He fulfills Israel’s calling and guarantees Israel’s future.

👥 The Church Is Something New—but Not Israel

The Church is:

• “One new man” made up of Jews and Gentiles (Ephesians 2:15)

• A body where all are equal in Christ (Galatians 3:28)

The Church is something new—but it is never called Israel in the New Testament.

Final Thoughts

The question “Is the Church the new Israel?” isn’t just theological—it shapes how we read Scripture and how we trust God.

The Bible leads us to a better conclusion:

• God has not rejected Israel (Romans 11:1–2)

• God has not broken His promises (Jeremiah 31:37)

• God is weaving Jews and Gentiles together—without erasing either

God has not changed His mind, Israel has not been forgotten, and the story is not finished.

In the next articles, we’ll look carefully at verses often used to support replacement theology and ask what they really say in context.

Thanks for reading and walking through this with me. More to come. 📖✨

-Stuart

P.S. To read previous articles, click here:

www.fromstuart.com/archive

But you are not free to disagree with what I’m about to say about Israel’s future.

Why?

Because the future doesn’t belong to pundits, politicians, or personal opinions—yours or mine.

The only reliable way to know the future is to read what God has said about it. And what God has said is not up for revision. 📖

So let’s listen carefully to Him as He speaks from Isaiah 4:2–6.

“In that day…” ⏳

“In that day the Branch of the Lord will be beautiful and glorious, and the fruit of the earth will be the pride and adornment of the survivors of Israel.” (Isaiah 4:2)

Three simple words—“In that day”—but they carry enormous hope. ✨

There is this day, and there will be that day.

This day in Israel is marked by conflict, fear, bloodshed, and uncertainty.
But this day is not forever.

It will give way to that day.
And that day will be far better. 🙏

The Branch of the Lord 🌿

Isaiah tells us that in that day there will be “the Branch of the Lord” and “the survivors of Israel.”

Who is the Branch?

Scripture is remarkably clear: the Branch is the Messiah—Jesus.

You can trace this for yourself:

• Isaiah 11:1–5

• Jeremiah 23:5

• Zechariah 3:8

Again and again, the prophets describe a coming Branch from David’s line—a righteous King, a Redeemer.

In that day, the survivors of Israel will look upon the One they once rejected and despised and finally see Him for who He is: beautiful and glorious. ✝️

Survivors—and a Remnant 🔥

Notice the language Isaiah uses: the survivors of Israel.

That means Israel will survive.
But it also means not everyone will.

The survivors are those who come through what Scripture elsewhere calls the Great Tribulation. Many will perish—but not all.

A remnant will live.
And that remnant will worship the Branch of the Lord forever. 🙌

A New Identity: Holy ✨

“And it will come about that he who is left in Zion and remains in Jerusalem will be called holy—everyone who is recorded for life in Jerusalem.” (Isaiah 4:3)

Those who remain will no longer be defined by status, power, or position.
They will be defined by a moral and spiritual reality.

They will be holy—kadosh—set apart for God.

Because of this God-given identity, their names will be recorded for life.

L’Chaim. 🍷

Scripture speaks often of a Book of Life. One clear reference is found in Revelation:

“Nothing unclean… shall ever come into it, but only those whose names are written in the Lamb’s book of life.” (Revelation 21:27)

In that day, the remnant of Israel will be holy—and their names will be written in the Lamb’s book of life. 🐑📜

When Will This Happen?

“When the Lord has washed away the filth of the daughters of Zion and purged the bloodshed of Jerusalem… by the spirit of judgment and the spirit of burning.” (Isaiah 4:4)

This cleansing will not come through human reform, diplomacy, or effort.

Only the sovereign work of God can do this. 🔥

Glory Returns to Zion ☁️🔥

“Then the Lord will create over the whole area of Mount Zion… a cloud by day and the brightness of a flaming fire by night.” (Isaiah 4:5)

Israel’s future will echo Israel’s past.

When God redeemed Israel from Egypt, His glory was visible—a cloud by day, a pillar of fire by night. In that day, His glory will once again be visible in Israel.

Notice the word Isaiah uses: create.

Not build.
Not construct.
Create.

Only God creates what was not there before. And in that day, He will create a fresh manifestation of His gracious presence among His people. ✨

The Wedding Canopy 💍

“For over all the glory will be a canopy.” (Isaiah 4:5)

The Hebrew word here is chuppah—the wedding canopy.

It speaks of intimacy, protection, provision, and presence.
It speaks of covenant love.

Israel will be gathered under God’s chuppah.
A restored relationship.
A protected people.
A faithful God. ❤️

A Place of Refuge 🏠

“And there will be a shelter to give shade from the heat of day, and refuge and protection from the storm and the rain.” (Isaiah 4:6)

In that day, Jerusalem will be a place of shelter and security—safe from hostile and opposing forces.

The city once trampled and contested will become the safest place on earth. 🕊️

Why This Matters Now

So then, my fellow Christians—

If God, in that day, will be wedded to Israel, then we, in this day, ought to stand closely by her.

There may be disagreement about Israel now.
But make no mistake about Israel then.

She will be securely united to her Messiah under His wedding canopy.

And this glorious future is not Israel’s alone.

It belongs to all who are connected by faith to Israel’s Messiah—Jesus. ✝️

The believing remnant of Israel has a future.
And so does the Church.

Your past is not your destiny.
Israel’s past is not her destiny.

The future is. 🌅

So now is not the time for despair, retreat, or silence.
The future is glorious.

All the more reason to walk closely with Jesus today—
because He holds the future, for Israel and for His Church. 🙏

-Stuart

To read previous posts, click on this link to my archive:

www.fromstuart.com/archive

Replacement Theology claims biblical support—but only by lifting verses out of context, allegorizing prophecy, and ignoring Paul’s clearest teaching.

Let’s look carefully at the evidence.

Romans 9–11: Paul’s Final Word

Romans 9–11 exists to answer one question:

What about Israel?

Paul’s conclusions are unmistakable:

• Israel’s hardening is partial, not total (Romans 11:25)

• Israel’s blindness is temporary, not permanent

• Israel’s future salvation is corporate, not merely individual

Paul says it plainly:

“A partial hardening has happened to Israel… and so all Israel will be saved.”
(Romans 11:25–26)

If “Israel” suddenly means “the Church,” Paul’s entire argument collapses.

The Jealousy Argument Requires Distinction

Paul says Gentile salvation is meant to provoke Israel to jealousy (Romans 11:11).

That only works if:

• Israel still exists

• Israel is distinct from the Church

• Israel still has a future

You cannot make a non-existent—or already replaced—people jealous.

The New Covenant Was Made With Israel

Jeremiah says exactly who the New Covenant is made with:

“I will make a new covenant with the house of Israel and the house of Judah.”
(Jeremiah 31:31)

Hebrews 8 quotes this passage after the cross—without changing the recipients.

The Church participates in the New Covenant through Israel’s Messiah.

Participation is not replacement.

Jesus Affirmed Israel’s Future 👑

After forty days of resurrection teaching, the disciples asked Jesus:

“Lord, will You at this time restore the kingdom to Israel?”
(Acts 1:6)

Jesus did not correct their theology—only their timing.

If Israel had been replaced, this was the moment to say so.

He didn’t—because it hadn’t.

Prophecy Refuses to Be Spiritualized

Scripture repeatedly promises:

• Israel’s regathering (Ezekiel 36–37)

• National repentance (Zechariah 12:10)

• Messiah reigning from Jerusalem (Isaiah 2; Zechariah 14)

These texts demand future, literal fulfillment.

Allegory doesn’t interpret them.
It evades them.

Unity Does Not Mean Erasure 🤍

Ephesians 2 teaches unity in Christ—not erased identity.

Paul still distinguishes between:

“Jews, Greeks, and the church of God.”
(1 Corinthians 10:32)

Even Revelation preserves both Israel and the Church in the eternal city.

God’s plan ends in fulfilled unity—not replacement.

The Real Issue

At its core, Replacement Theology claims that God chose Israel—and then failed.

But Scripture says:

“If we are faithless, He remains faithful.”
(2 Timothy 2:13)

Israel’s future isn’t about Israel’s goodness.

It’s about God’s faithfulness.

— Stuart

This is Part 2 of a three-part series on Replacement Theology.
You can read Part 1—and all my other articles—here:
👉 https://www.fromstuart.com/archive

What Is Replacement Theology?

Replacement Theology (also called supersessionism) teaches that because Israel rejected Jesus as Messiah, God rejected Israel in return—and replaced her with the Church.

According to this view:

• God revoked His covenant with Israel

• The Church became the “new Israel”

• Israel has no future role in God’s plan

It may sound logical at first.
But Scripture tells a very different story.

And the consequences matter more than most people realize.

What It Claims—and Why It Fails

Replacement Theology rests on four assertions:

1️⃣ God has rejected Israel
2️⃣ The Church has replaced Israel
3️⃣ God’s promises to Israel were transferred to the Church
4️⃣ Israel has no future in God’s redemptive plan

If even one of these claims is false, the entire system collapses.

The Bible shows that all four are false.

God Used the Word “Everlasting” ⏳

When God made His covenant with Israel, He didn’t hedge His language.

“I will establish My covenant… for an everlasting covenant… and give you the land of Canaan as an everlasting possession.”
(Genesis 17:7–8)

That promise is reaffirmed to Isaac, Jacob, David, and through the prophets.

Jeremiah goes even further—God ties Israel’s future to the laws of nature:

“Only if the fixed order of heaven and earth ceases… will Israel cease to be a nation before Me forever.”
(Jeremiah 31:35–37)

Everlasting doesn’t mean temporary.
Forever doesn’t mean “until revoked.”

If God can redefine His words here, no promise in Scripture is secure.

Paul Settles the Question 📖

Replacement Theology depends on the claim that God rejected Israel.

Paul answers directly:

“Has God rejected His people? By no means!”
(Romans 11:1)

Then he closes the door:

“The gifts and the calling of God are irrevocable.”
(Romans 11:29)

Not postponed.
Not reassigned.
Irrevocable.

If God revoked Israel’s calling, Paul says, God would be contradicting His own character.

Grafted In—Not Replaced 🌿

Paul’s image in Romans 11 is decisive.

Israel is the olive tree.
Gentile believers are wild branches grafted in.

“You do not support the root, but the root supports you.”
(Romans 11:18)

A grafted branch does not replace the tree.
It lives because of it.

Replacement Theology turns Paul’s warning into spiritual arrogance.

Why This Is Dangerous ⚠️

Bad theology always produces bad fruit.

Replacement Theology helped create the theological climate for centuries of antisemitism—pogroms, forced conversions, and silence in the face of Jewish suffering.

The logic was simple and deadly:
If God rejected the Jews, why shouldn’t we?

But God says:

“I have loved you with an everlasting love.”
(Jeremiah 31:3)

Antisemitism isn’t just immoral.
It’s anti-God.

Israel’s Survival Says Everything 🇮🇱

No other people in history have:

• Been exiled for nearly 2,000 years

• Retained identity and language

• Returned to the same land

• Re-established a nation

Israel has.

If Israel is rejected, her existence is inexplicable.
If God is faithful, it makes perfect sense.

Why This Matters to Christians ❤️

Here’s the unavoidable question:

If God broke His promises to Israel, why should we trust Him to keep His promises to us?

Replacement Theology doesn’t strengthen faith.
It quietly undermines it.

God has not replaced Israel.
He has shown—again and again—that He keeps His Word.

“God is not a man, that He should lie…
Has He said, and will He not do it?”
(Numbers 23:19)

— Stuart

You don’t need to be a Bible scholar or a seminary graduate to understand this issue. In fact, it affects all Christians far more than most people realize—especially when it comes to how we read the Bible and how we think about Israel and the Jewish people today.

Over the next few articles, I’ll explain what Replacement Theology is, point out why it is inconsistent with Scripture, and make the case that this teaching isn’t just a harmless difference of opinion, but something that has had serious consequences throughout church history.

In this first article, we’ll start at the beginning: What is Replacement Theology, and where did it come from?

What Is Replacement Theology?

Replacement Theology—sometimes called Supersessionism—is the belief that God has rejected Israel because most Jewish people did not accept Jesus as the Messiah, and that the Church has now taken Israel’s place in God’s plan.

In plain language, this view teaches that:

• God’s promises to Israel are no longer meant for the Jewish people.

• Those promises have either been canceled or “spiritualized.”

• The Church is now the “new” or “true” Israel.

According to this teaching, the Jewish people no longer have a distinct role in God’s purposes, no lasting claim to the land promised to Abraham, and no future as a people in biblical prophecy.

Put even more bluntly: Israel is finished.

That’s a serious claim—and one we shouldn’t accept without careful thought.

Why This Matters (More Than You Might Think)

This isn’t an abstract theological debate. The question “Has God rejected Israel?” touches some of the most important things Christians believe.

For example:

• Can God be trusted to keep His promises?

• What does it mean when God calls His covenants “everlasting”?

• How should Christians relate to the Jewish people today?

If God can set aside promises He clearly made and repeatedly reaffirmed, then every believer should pause. If He could abandon Israel, what does that say about His faithfulness to us?

And practically speaking, Replacement Theology forces large sections of the Bible—especially the prophets—to be reinterpreted, explained away, or treated as symbolic rather than straightforward.

That’s why this matters.

The Basic Claims of Replacement Theology

At its core, Replacement Theology rests on three main ideas:

1. God has rejected the Jewish people as a people because of unbelief.

2. The Church has replaced Israel in God’s redemptive plan.

3. God’s promises to Israel—especially those about land, nationhood, and future restoration—no longer apply in a literal sense.

In everyday terms, this means that modern Israel has no biblical significance, and the promises given to Abraham now belong entirely to the Church.

What Jesus and the Apostles Did Not Teach

One important thing needs to be said clearly: Replacement Theology did not come from Jesus or the apostles.

The apostle Paul—often quoted in support of Replacement Theology—actually addresses this idea directly in Romans chapters 9–11. He asks the exact question Replacement Theology answers wrongly:

“Has God rejected His people?” (Romans 11:1)

Paul’s answer is immediate and unmistakable:

“By no means!”

Paul goes on to explain that Gentile believers have been grafted into what God was already doing—not that Israel has been cut off forever. New Testament scholar F. F. Bruce summarized it this way:

“The Church is not a new Israel; it is a community of Jews and Gentiles who have been grafted into the ancient people of God.”

That difference matters.

So Where Did Replacement Theology Come From?

If the apostles didn’t teach it, how did it become so common?

The short answer is: history, politics, suffering, and a growing distance from Judaism.

After Jerusalem was destroyed in AD 70, and again after a failed Jewish revolt in AD 135, relations between Jews and Christians became deeply strained. As the Church became mostly Gentile, many believers wanted to separate themselves from anything Jewish—especially as the Roman Empire harshly punished Jewish resistance.

In this setting, a Christian writer named Justin Martyr argued that the Church was now the “true Israel,” and that the Jewish people had lost their place. His arguments were shaped as much by conflict and debate as by careful reading of Scripture.

Church historian Jaroslav Pelikan later observed:

“Supersessionism became a way for the Church to explain history rather than Scripture.”

That shift had lasting effects.

Constantine and the Turning Point

Replacement Theology became more firmly established in the fourth century, when Christianity aligned itself with political power under Emperor Constantine.

As the Church gained influence, it began to see itself as the visible Kingdom of God on earth. In that mindset, there was little room for a future Israel. If the Kingdom had already arrived, then Israel must be obsolete.

During this period, the Church officially distanced itself from its Jewish roots. Passover was replaced with Easter, Sabbath observance was rejected, and Jewish identity within the Church was discouraged or condemned.

Constantine himself wrote words that are still disturbing to read:

“Let us then have nothing in common with the detestable Jewish crowd.”

From that point on, theology and contempt often went hand in hand.

A Tragic Legacy

Once the Church embraced the idea that God had rejected the Jewish people, it became easier for Christians to do the same. Over time, this thinking helped justify centuries of anti-Jewish teaching, mistreatment, and violence.

Even influential Christian leaders absorbed this framework and passed it on—often without questioning its foundations.

Karl Barth later issued a sobering warning:

“The Church which forgets Israel forgets the God who elected her.”

That warning still applies.

Why This Comes Down to Trusting God

Replacement Theology isn’t just a wrong interpretation—it represents a slow drift away from taking God’s promises at face value.

Once we decide that God is finished with Israel, something deeper shifts. Promises once called everlasting suddenly need redefinition. Clear prophetic statements must be softened or spiritualized. God’s faithfulness becomes conditional after the fact.

At that point, the question isn’t only What do we believe about Israel?

The real question becomes: Can God be trusted to keep His word?

Scripture’s answer is yes.

The God of Abraham, Isaac, and Jacob does not change. He does not abandon a people He says He foreknew and bound Himself to by covenant. And He does not break promises when history becomes complicated.

Paul’s warning still stands:

“Do not be arrogant toward the branches… remember, it is not you who support the root, but the root that supports you.”

The Church does not stand over Israel as her replacement. She stands because she has been graciously grafted in.

That matters—not only for prophecy, but for grace itself. A God who remains faithful to Israel despite failure is the same God who remains faithful to all who have put their trust in Jesus.

-Stuart

It is true that Christian populations across the Middle East are shrinking. But the evidence tells a very different story about why. Israel is not the culprit. In fact, Israel stands out as the one place in the region where Christians are not only surviving—but growing.

Let’s look at the facts.

A Long Decline—Long Before Modern Israel

At the beginning of the 20th century, Christians made up roughly 13–20% of the Middle East. Today, that number has collapsed to about 4%, and experts predict it will fall below 3% by 2050.

This decline did not begin in 1948, when Israel was reconstituted as a modern nation. It began much earlier.

Under the Ottoman Empire, indigenous Christians lived as dhimmi—second-class citizens under Islamic law. This status imposed higher taxes, legal disadvantages, and constant social vulnerability. Over the last century, these pressures intensified under Arab nationalism and, more recently, militant Islamism.

The result has been relentless: discrimination, violence, economic marginalization, and mass emigration.

The Reality Christians Face Across the Region

In much of the Middle East today, Christians live under constant threat.

• Saudi Arabia: Public Christian worship is illegal. Churches cannot be built. Owning a Bible or wearing a cross can lead to arrest.

• Iran: Conversion from Islam to Christianity is forbidden and punishable by imprisonment—or worse.

• Iraq and Syria: Entire Christian communities were uprooted by ISIS. Churches were destroyed. Families were murdered or forced to flee. In Homs, Syria—a city that once had over 80,000 Christians—only a few hundred remain.

• Egypt: Thousands of documented cases detail abductions, forced conversions, rape, and church bombings targeting Coptic Christians.

Across North Africa, South Asia, and the Middle East, Christians are routinely charged with blasphemy or apostasy. Pastors are arrested for “upsetting Muslim faith.” Churches are attacked. Communities disappear.

And yet—how often does this receive sustained international media attention?

Gaza, Bethlehem, and the Uncomfortable Truth

Nowhere is selective outrage more apparent than in Gaza and Bethlehem.

Before Hamas took control of Gaza, approximately 5,000 Christians lived there. Today, that number has dropped to around 1,000. Since Hamas seized power, Christian schools, homes, churches—and even graves—have been attacked. Murders have occurred. Investigations are rare.

Bethlehem tells a similar story.

In 1950, Bethlehem was over 80% Christian. Today, it is closer to 10%.

This collapse did not occur under Israeli rule. It happened under the Palestinian Authority, amid rising Islamist pressure, land theft, intimidation, forced marriages, and economic discrimination—particularly against the Christian middle class.

This history is seldom told. It is far easier to blame Israel.

Israel: The Regional Exception

Here is the inconvenient fact:

Israel is the only country in the Middle East where the Christian population is growing.

Today, approximately 184,000 Christians live in Israel—nearly 2% of the population—and that number continues to rise.

Christian citizens of Israel:

• Have full legal rights

• Perform at high levels in the education system

• Participate freely in the workforce

• Worship openly

• Serve in public life and the military

Israeli political and religious leaders routinely condemn and prosecute anti-Christian harassment. When extremists harass clergy or vandalize churches, they are denounced—not excused.

Israel is not perfect. Harassment of Christians—and of Jewish believers in Jesus—does occur. But unlike in Muslim-dominated countries, Christian life in Israel is protected by law, not threatened by it.

Are there incidents? Yes.

Are they government policy? No.

Are they widespread or legally sanctioned? Absolutely not.

To protect its citizens from horrific terror attacks, Israel has constructed defensive boundaries, fences, and borders. These are security measures any nation would expect of its government. They should not be confused with deliberate, government-sponsored persecution of a religious group.

Israel is a true democracy, providing freedom of religion for Muslims, Christians, and people of all faiths. The evidence simply does not support the claim that Israel is driving Christianity out of the region.

Why Israel Gets the Blame Anyway

Some influential voices insist that Israel is the primary reason Christianity is disappearing from the Holy Land.

But this argument collapses under scrutiny.

It ignores:

• The region-wide collapse of Christian populations

• The growth of Christianity inside Israel

• The near-eradication of Christians in Gaza and Palestinian-ruled areas

• The systematic persecution of Christians across Muslim-majority states

Blaming Israel is easy. Confronting radical Islamic persecution is uncomfortable.

This is not about excusing Israel from criticism. Like every country, Israel has flaws, and violence, harassment, and injustice should be condemned wherever they occur.

But truth matters.

Christians across the Middle East are disappearing not because of Israel, but because they are non-Muslims living under increasingly radicalized Islamic systems. Jews and Christians are targeted for the same reason: they are not Muslims.

May the Lord grant our fellow Christians—persecuted for their faith—strength, courage, and renewed commitment to sharing the Gospel, the Gospel of peace, even with those who persecute them.

“Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven.”
— Matthew 5:10 (NASB 1995)

-Stuart

In times of war and uncertainty, God calls His people away from speculation and into obedience—away from opinion and into prayer. Psalm 122 speaks directly to this moment, reminding us that long before today’s headlines, God revealed how His people are to think, feel, and act toward Jerusalem, especially when peace seems far away.

This Psalm turns us from debate to obedience, calling us to pray for and seek the peace of Jerusalem in faithfulness to God.

Songs Sung on the Road to Worship

There was a time in ancient Israel when the people would go up to Jerusalem three times a year to worship the Lord. These pilgrimage festivals were approached with reverence and anticipation. The journey itself was part of the worship.

Along the road, the pilgrims sang. These songs are known as the Songs of Ascent.

By God’s grace, they have been preserved for us in Psalms 120–134. One of them, written by King David, is Psalm 122.

“I was glad when they said to me,
‘Let us go to the house of the LORD.’” (v.1)

Standing at the Gates of the Holy City

Picture the pilgrim at the end of his journey. The dust of the road is behind him. The Holy City is finally before his eyes. His heart overflows with joy and gratitude.

“Our feet are standing within your gates, O Jerusalem.” (v. 2)

This is not merely arrival—it is fulfillment.

A City Lost and Long Denied

History would soon alter that joy.

In A.D. 70, the Romans—specifically the Tenth Roman Legion under Titus—besieged Jerusalem. The Temple was destroyed. It has not yet been rebuilt. The Jewish people were banished and scattered among the nations.

They were denied access not only to the Temple, but eventually even to what remained of it—the Western Wall.

Centuries passed.

Restoration After Two Thousand Years

On May 14, 1948, the modern State of Israel was reborn after nearly two thousand years of dispersion. Yet even then, Jewish access to the Western Wall was denied. It remained under Jordanian control.

Until 1967.

In June of that year, Israel was attacked by Egypt, Syria, and Jordan. By God’s grace, the war ended in just six days.

On June 7, 1967, Israeli paratroopers advanced through the Old City and reached the Temple Mount and the Western Wall. For the first time since A.D. 70, Jerusalem’s holiest site came under Jewish control.

For the first time in nearly two millennia, Jewish people could once again pray at the Western Wall.

And once again, the ancient words of Psalm 122 rang true:

“Our feet are standing within your gates, O Jerusalem.”

“Pray for the Peace of Jerusalem”

David now issues a command that echoes through history:

“Pray for the peace of Jerusalem.” (v. 6)

Jerusalem means “City of Peace.”
The Hebrew word for peace is shalom—wholeness, well-being, completeness.

David is telling us to pray for the shalom of the City of Shalom.

The irony is unavoidable.

Few cities in history have known less peace than Jerusalem. It has endured relentless conflict, invasion, and bloodshed. Yet Scripture uniquely commands God’s people to pray for this city’s peace.

Notably, the Bible commands prayer for no other city in this way.

What It Means to Pray

The Hebrew word translated pray means to ask, but it also means to desire or to long for. This is not a passive suggestion—it is a command of the heart.

To desire Jerusalem’s destruction is not morally neutral; it is a violation of God’s command. To harbor evil desires toward Jerusalem is sin.

Can Human Efforts Bring Peace?

Will human effort produce lasting peace in Jerusalem?

No.

Only the Lord Jesus Christ can do that.

Isaiah calls Him Sar Shalom—the Prince of Peace.

To pray for the peace of Jerusalem is ultimately to pray for Jesus Himself to act:

1. That He would come into the hearts of the people

2. That He would come to Jerusalem again—soon

A Promise and a Warning

David adds a promise:

“May they prosper who love you.” (v. 6)

This is not a promise of wealth. The word prosper means well-being—the same shalom being prayed for Jerusalem.

Those who seek Jerusalem’s well-being will themselves experience well-being.

But there is also an implied warning. If blessing attends those who seek Jerusalem’s good, then upheaval and distress await those—individuals or nations—who oppose it.

The Things Which Make for Peace

Are we merely praying for the absence of war?

Jesus answers that question.

“When He approached Jerusalem, He saw the city and wept over it, saying,
‘If you had known in this day, even you, the things which make for peace!
But now they have been hidden from your eyes.’”
(Luke 19:41–42, NASB 1995)

The things which make for peace are the things that reconcile people to God.

Those things are clear: the death, burial, and resurrection of the Prince of Peace.

For the Sake of the Lord

David closes with one final motivation:

“For the sake of the house of the LORD our God,
I will seek your good.” (v. 9)

For God’s sake, David says, I will seek Jerusalem’s good.

Jerusalem is the city of the Messiah’s birth, life, death, burial, resurrection, return, and future reign. It is the place where the house of God once stood—and will stand again.

God’s redemptive plan for humanity radiates from this city. From this place, God intends to bless the world with the greatest gift He has ever given:

Himself.

So when you pray for the peace of Jerusalem, you are praying for the salvation of its people now—and for the return of the Lord soon.

And that is a prayer God delights to hear.

-Stuart

To read previous articles, click here: www.fromstuart.com/archive

What We Learn from God’s Dealings with Israel

If I failed to reflect on God’s dealings with the Jewish people, I would miss vital insight into both human nature and divine nature.

Here is what becomes clear:

1. Under the best conditions, human nature is sinful.

2. Under all conditions, divine nature is merciful.

Israel’s unfaithfulness has never surpassed God’s faithfulness. In this, we see a grace that is truly greater than all our sin.

Why I Support Israel’s Right to the Land

I support Israel’s right to the land because the land belongs to God—and He chose to give it to the Jewish people. I do not wish to defy God.

But why such animosity toward Israel? Why repeated attempts to “drive the Jews into the sea”? This makes no sense geopolitically. The explanation is not political—it is spiritual.

The presence of Jewish people in the land accomplishes two things that Satan hates.

1) It Proves the Bible to Be True

Scripture repeatedly affirms God’s intent to give the land to the Jewish people:

Psalm 105:8–11
“He has remembered His covenant forever… saying, ‘To you I will give the land of Canaan as the portion of your inheritance.’”

In A.D. 70, the Romans destroyed Jerusalem and forced the Jews out of the land. What followed were centuries of massacres, ghettos, purges, deportations, forced baptisms, concentration camps, and gas chambers.

How, then, could the Jewish people still exist—let alone return to their homeland in May of 1948?

The modern State of Israel is nothing less than evidence that God keeps His word.

Dr. William F. Albright, longtime professor of Semitic languages at Johns Hopkins University and one of the foremost biblical archaeologists of modern times, stated:

“No other phenomenon in history is quite so extraordinary as the unique event represented by the restoration of Israel…”

When God made His covenant with Abraham, Satan took notice. One can imagine him thinking: If I destroy the Jews, I will prove God cannot be trusted.

But the Jewish people remain.

And if God keeps His promises to Israel, then He can be trusted to keep His promises to you.

Frederick II of Prussia once asked a respected Christian general, “Give me proof for the truth of the Bible.”

The general replied with two words: “The Jews.”

You cannot speak today with a Babylonian, a Hittite, or a Moabite. But you can speak with a Jewish person. We are still here—against all odds.

2) It Challenges the Claims of the Koran

Islam refers to Jews and Christians as “people of the Book,” claiming that both have failed and that God has transferred His promises to Islam.

But Israel today tells a different story. The once barren land is thriving. Jewish people are returning and are prospering in their Land.

This reality directly contradicts Islamic theology. Thus, the continued presence of Jews in the land becomes intolerable to those claims.

God Is Not Finished with Israel

When Solomon dedicated the Temple, God said:

2 Chronicles 7:14
“If My people… humble themselves and pray… then I will hear… forgive… and heal their land.”

God’s heart remains open to Israel.

Some claim God has rejected and replaced the Jewish people. The apostle Paul directly addresses this in Romans 11:1:

“God has not rejected His people, has He? May it never be!”

And then, in Romans 11:11, Paul says:

“I say then, they did not stumble so as to fall, did they? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous.”

Israel has stumbled—but not fallen beyond recovery. Their stumbling opened the door for Gentile salvation, with the ultimate goal of stirring Israel to jealousy so that they too might be saved.

A Personal Word

I’m grateful to God for the Gentile believer, Mark Santostefano, who, in 1973, while stationed together in the military, aroused me to jealousy.

He lived the Christ-life before me. He became my friend. He prayed for my salvation. He risked our friendship by telling me about my sin and my need for the Savior.

There are many other Jewish people like me out there. Please don’t leave us out. If the Gospel is for anyone, it most assuredly is for Jewish people.

Hear again the words of Paul in Romans 1:16:

“I am not ashamed of the Gospel. It is the power of God for salvation, to all who believe; to the Jew first, and also to the Gentile.”

A Final Exhortation

Today, many opinions about Israel are shaped more by social media than by Scripture. This must not be so for those connected to Yeshua, Israel’s Messiah.

May we think about Israel in ways consistent with the mind of Israel’s God, as expressed through the prophet Jeremiah:

Jeremiah 31:1–10

“At that time,” declares the LORD, “I will be the God of all the families of Israel, and they shall be My people.”
“I have loved you with an everlasting love…”
“Again I will build you and you will be rebuilt…”
“Behold, I am bringing them from the north country…”
“He who scattered Israel will gather him and keep him as a shepherd keeps his flock.”

God has not given up on Israel—and neither should we.

— Stuart

To see articles previously posted click here: www.fromstuart.com/archive

Israel on the World’s Mind

Though there are many diverse opinions and perceptions about Israel, one fact is not in dispute: Israel is on people’s minds.

Given this reality, it is helpful to step back and consider how Israel began. So here we go.

The Beginning: God’s Call to Abram

God told Abram—later named Abraham—to move. He was to leave familiar territory and go to a place he had never been. Abram was seventy-five years old at the time.

He was living in Ur of Mesopotamia, the land between the Tigris and Euphrates Rivers, in what is modern-day Iraq. This was a place deeply enmeshed in idolatry.

God instructed Abram to leave that land and go to another—a parcel of land already inhabited by a diverse group of people known as the Canaanites. Abram obeyed and followed God’s directives into the land of Canaan.

There, God spoke to him again:

“To your descendants I will give this land.” (Genesis 12:7)

The Question of “Fairness”

Was it “fair” of God to have given this land to Abram and his descendants when it already belonged to others?

Let’s talk about fairness.

God created humanity in His own image, but mankind quickly sinned against Him. As a result, sin entered the entire human race. God responded with a flood judgment upon all humankind—yet He spared a remnant: Noah and his family. With them, He made a covenant, promising never again to destroy humanity in this way.

God reaffirmed His original intent: that humanity would be fruitful, multiply, and fill the earth.

But instead of spreading out, people united to build a tower reaching into heaven in direct defiance of God.

Now, if we are talking about what would be fair, then fairness would dictate that God give nothing to anyone and simply obliterate everyone.

But here is something essential to understand about God: He is not constrained by human definitions of fairness. He is free to bestow gifts of grace and mercy.

God’s Choice and His Plan

Immediately following the Tower of Babel incident in Genesis 11, we see God in Genesis 12 choosing a particular people through whom He would graciously and mercifully carry out His plan to redeem fallen mankind.

So God chose:

• a particular person,

• through whom would come a particular people,

• whom He would place in a particular land,

• through whom would come a particular Redeemer,

• with a particular plan of redemption,

• for nobody in particular.

No—it is not “fair” to give the land of the Canaanites to Abraham’s descendants. It is an act of sheer mercy and grace.

The Abrahamic Covenant: “I Will”

God promised the land to Abraham’s descendants. This promise is referred to in the Bible as a covenant—specifically, the Abrahamic Covenant. It is entirely God’s doing.

This covenant is unconditional. Its fulfillment does not depend on human behavior but solely on God’s faithfulness. It is a land covenant with no conditions attached.

A conditional covenant says, “I will if you will.”

The Abrahamic Covenant simply says, “I will.”

The Mosaic Covenant: A Different Kind of Agreement

God later made another covenant with Abraham’s descendants—one mediated through Moses and therefore known as the Mosaic Covenant.

Under this covenant, God gave Israel commandments to live by. Known as the Law of Moses, it consists—according to rabbinic tradition—of 613 commandments.

This covenant clearly establishes blessings for obedience and consequences for disobedience. Unlike the Abrahamic Covenant, it is conditional.

In the Abrahamic Covenant, God says, “The land is yours.”

In the Mosaic Covenant, God says, “You cannot be blessed in the land if you disobey My commandments.”

Israel’s title deed to the land is unconditional.
Israel’s enjoyment of the land is contingent upon obedience.

Has Israel obeyed? No. And that is why she has never enjoyed the full, unopposed possession of the land promised to her.

A Parallel with the New Covenant

This distinction provides a powerful parallel for believers under the New Covenant. Salvation is unconditional—it is entirely God’s work. Yet our enjoyment of salvation is deeply affected by our obedience.

Just as our disobedience does not nullify our salvation, Israel’s disobedience under the Mosaic Covenant does not nullify God’s unconditional promise under the Abrahamic Covenant.

That God gave Israel the land is undeniable. Whether He continues to maintain Israel’s place in the land is often questioned—and understandably so, given Israel’s rebellion. But her land rights were never based on obedience.

Israel’s claim rests on God’s unconditional, unilateral promise. And in the same way, as previously mentioned, our claim, by faith, to our place of promise, heaven, is entirely based on God’s unconditional promise.

May the God of all grace be praised.

-Stuart

Scripture shows that God both loves Israel and holds her accountable. Supporting Israel’s right to exist does not require endorsing every policy of its government.

“You only have I chosen among all the families of the earth;
Therefore I will punish you for all your iniquities.”
— Amos 3:2 (NASB)

Is Criticizing Israel Antisemitic?

Not inherently.

Criticizing Israel’s policies, leaders, or military actions—even strongly—is not, by itself, antisemitic. Israelis themselves engage in vigorous public debate. As the only true democracy in the Middle East, Israel encourages open disagreement.

But there is a line—and Scripture calls us to discernment.

“Test all things; hold fast what is good.”
— 1 Thessalonians 5:21

The Importance of Precision

Legitimate criticism targets specific actions or policies, not Israel’s existence as a Jewish state.

There is a decisive difference between:
• “This policy is wrong”
and
• “Israel has no right to exist.”

The latter is not critique—it is a denial of Jewish self-determination.

When Criticism Crosses the Line: The “Three Ds”

Former Soviet dissident and Israeli leader Natan Sharansky identified three markers that distinguish legitimate criticism from antisemitism.

1. Demonization

Portraying Israel as uniquely evil, blaming it for all Middle Eastern violence, or comparing it to Nazi Germany or Auschwitz crosses the line.

“Woe to those who call evil good, and good evil.”
— Isaiah 5:20

2. Double Standards

Singling out Israel for condemnation while ignoring the blatant human rights abuses by regimes such as Iran, China, or Syria reveals moral inconsistency.

“You shall not show partiality in judgment.”
— Deuteronomy 1:17

3. Delegitimization

Denying Israel’s right to exist as a Jewish state—by labeling it inherently racist, colonial, or illegal—is antisemitic.

There are many Muslim states.
There is one Jewish state.

“Has a nation been born all at once?”
— Isaiah 66:8

Christian Criticism Requires Discernment

Scripture itself contains prophetic rebukes of Israel. Christians may, at times, speak critically—but such criticism must meet biblical standards.

1. Is it grounded in truth?

Social media rewards outrage, not accuracy.

“The first to plead his case seems right,
Until another comes and examines him.”
— Proverbs 18:17

Much of today’s “criticism” recycles old antisemitic tropes: claims of Jewish control over media, finance, or governments; accusations of “globalists” or shadowy Jewish power; or conspiracies about Jews manipulating world events. These lies are not new—and they are not true.

Falsehood travels faster than truth. Responsible criticism requires verification and restraint.

2. Does it align with God’s moral priorities?

Not everything that offends us offends God. Scripture records moments when God authorized actions by Israel that challenge modern sensibilities. Moral discernment must be shaped by God’s revealed priorities, not merely our emotions.

“My thoughts are not your thoughts.”
— Isaiah 55:8

3. Does it account for today’s climate?

Antisemitism is rising globally. Extremists on both the left and right are reviving ancient libels. Even legitimate criticism, if careless or exaggerated, can unintentionally fuel antisemitic hostility.

“Conduct yourselves with wisdom toward outsiders.”
— Colossians 4:5

The “New Antisemitism”

Classical antisemitism—blood libels, Nazi symbols, vandalized cemeteries—is easier to recognize. The modern form is subtler. Anti-Israel rhetoric can become a socially acceptable substitute for anti-Jewish sentiment in general.

Conclusion

Criticizing Israeli policies can be legitimate—and sometimes necessary.
But when criticism:

• Demonizes Israel
• Applies double standards
• Delegitimizes Israel’s existence

…it ceases to be criticism and becomes antisemitism.

Followers of Jesus are called to truth, justice, and discernment—not slogans.

A Simple Checklist

Acceptable Criticism
✔ Targets specific policies or actions
✔ Uses verified facts
✔ Applies consistent standards
✔ Affirms Israel’s right to exist
✔ Reflects biblical restraint

Unacceptable Criticism
✘ Denies Israel’s right to exist
✘ Compares Israel to Nazis or genocide
✘ Blames Israel for all Middle East violence
✘ Excuses the blatant abuses by other nations
✘ Uses antisemitic tropes or conspiracies

When it comes to Israel, believers must reject both blind approval and blind hostility. We must refuse ancient hatreds dressed in modern language, while also refusing to silence legitimate concerns.

The line between rightful critique and antisemitism is narrow—but real. Crossing it does not advance justice; it fuels deception, division, and sin.

So speak carefully.
Check your facts.
Weigh your words.
Test your motives.

And above all, stand where Scripture stands:

“Pray for the peace of Jerusalem:
May they prosper who love you.”
— Psalm 122:6

-Stuart

But here’s the uncomfortable truth:

👉 The Two-State Solution will not work.

I’m not making a political argument.
I’m making a biblical one.

This is Part 4 — the final installment in this series.
If you missed the earlier posts, you can find them here:

🔗 https://www.fromstuart.com/archive

So far, we’ve seen why the Two-State Solution fails:

· ❌ Palestinians don’t want it

· ❌ Israel won’t accept it

· ❌ Islam can’t allow it

Today we come to Reason #4 — and it’s decisive:

✋ God’s Word forbids it.

🎁 A Gift You Don’t Have the Right to Give Away

Let me ask you something.

Have you ever given someone a gift — thoughtfully, intentionally —
and later discovered they gave it away?

Not sold it.
Not returned it.
Just… handed it off to someone else.

How would that feel?

That’s exactly what we’re talking about here.

📖 God gave the Land of Israel to the descendants of Abraham, Isaac, and Jacob — the Jewish people.

And Scripture couldn’t be clearer.

“To your descendants I will give this land.” (Genesis 12:7)

“To your descendants I have given this land…” (Genesis 15:18)

“I will give to you and to your descendants… all the land of Canaan.” (Genesis 17:8)

“I will give it to you for a possession.” (Exodus 6:4)

And that’s just the beginning.

Deuteronomy.
Joshua.
Nehemiah.
Psalms.
Jeremiah.
Ezekiel.

🔁 God repeats Himself — again and again.

This land is not up for negotiation.
It is a covenant gift.

🛑 Why Dividing the Land Is Not an Option

People ask, “Why can’t Israel just give some of it away for peace?”

Here’s the answer:

👉 You don’t give away what God has given you.

That’s not humility.
That’s disobedience.

God didn’t just promise the land —
He defined its boundaries.

“To your descendants I have given this land, from the river of Egypt to the great river, the Euphrates…”
(Genesis 15:18–21)

God chose the people.
God chose the land.
God drew the borders.

And God did not ask the nations for input.

🔄 God’s Promise of Restoration

Even after exile, dispersion, and judgment, God promised restoration:

“I will take you from the nations, gather you from all the lands, and bring you into your own land…”
(Ezekiel 36:24)

But He doesn’t stop there.

“I will give you a new heart… put My Spirit within you…
You will live in the land I gave to your forefathers;
you will be My people, and I will be your God.”
(Ezekiel 36:24–28)

✨ This is God’s plan.

Not partition.
Not compromise.
Restoration.

⚠️ A Sobering Warning

God is equally clear about those who try to divide His land:

“I will enter into judgment… because they have divided up My land.”
(Joel 3:1–2)

And again:

“In the fire of My jealousy I have spoken against the nations… who appropriated My land for themselves.”
(Ezekiel 36:5)

🌍 Why This Matters Right Now

The world keeps pushing peace plans.
Borders.
Maps.
Concessions.

But Scripture tells us Jerusalem will be a problem for the nations:

“I will make Jerusalem a heavy stone… all who lift it will be severely injured.”
(Zechariah 12:3)

In the ancient Near Eastern context, to “lift” a heavy stone meant trying to move, carry, or reposition something that wasn’t meant to be moved.

Meaning in context

“Lift it” = attempt to take control of Jerusalem

It includes ideas like:

· Seizing it

· Manipulating it

· Dividing it

· Reassigning its status

In this very day, people are seeking to “lift” Jerusalem contrary to God’s will.

And yet — here’s the hope.

✝️ Jesus is coming again.

Not to Rome.
Not to Mecca.
Not to Washington, D.C.

📍 He is coming to Jerusalem.

Satan knows this.
That’s why the pressure to divide the land never stops.

But Satan loses.

He already has.

🔥 Final Word

Let me say it plainly:

No compromise.
No negotiation.
No Two-State Solution.

What God has given cannot be divided.

🇮🇱 The Land belongs to God.
👑 The people belong to God.
📖 And God’s Word still stands.

Jesus is coming —
and He’s coming to an undivided Jerusalem in an undivided Israel.

Come quickly Lord Jesus!

-Stuart

If you missed Parts 1 or 2, you can find them—along with other earlier posts—by visiting my archive here:

👉 https://www.fromstuart.com/archive

Now, let’s get started.

A Hard Truth We Rarely Hear

If we want to understand the Middle East conflict—especially the ongoing struggle over the land of Israel—we need to be honest about what’s really driving it.

The objections of Israel’s Arab neighbors to the very existence of the Jewish state are often framed as political or nationalistic. But at their core, they are not.

They are religious.

Not all Arabs are Muslims, of course. But the overwhelming majority are followers of the prophet Muhammad and the teachings of the Koran. As a result, opposition to Israel is rooted far more deeply in Islamic theology than in modern politics.

Why the Land Matters So Much

In Islam, the land of Israel is considered holy—second in importance only to Arabia itself. According to the Koran, this land is blessed by God (Surah 7:137; 21:71, 81). That alone makes it sacred in Islamic thought.

The land is also revered because it contains Islamic holy sites, such as the tomb of Abraham in Hebron. Abraham matters deeply to Muslims because, through his son Ishmael, he is regarded as the father of the Arab peoples.

But above all else, Jerusalem holds a unique and exalted place in Islam.

Jerusalem: The Third Holiest City in Islam

Jerusalem is known in Arabic as al-Quds—“the Holy.” It is home to the Al-Aqsa Mosque, believed by Islamic tradition to have been the second mosque ever built on earth.

Jerusalem’s significance is further magnified by the Islamic account of Muhammad’s “Night Journey.” Based on a brief and obscure verse in the Koran (Surah 17:1), Muslim tradition teaches that Muhammad was carried by a supernatural horse to Jerusalem.

There, he is said to have tied the horse to the Western Wall and ascended from the Temple Mount into heaven, where he received the instruction that Muslims must pray five times each day.

Afterward, Muhammad returned to earth and was conveyed back to Arabia.

To sanctify the spot from which Muhammad supposedly ascended, the Dome of the Rock was built in AD 691—its gold dome now one of the most recognizable landmarks in the world.

Because of all this, Jerusalem became Islam’s third-holiest city, behind only Mecca (Muhammad’s birthplace) and Medina (the place of his death).

Why Jihad Enters the Conversation

Here is the critical point.

Because Jerusalem—and the land of Israel as a whole—is not currently under Islamic rule, many Muslims believe they are religiously justified, even obligated, to wage jihad—literally “striving,” commonly understood as holy war—to reclaim it.

From this perspective, the modern State of Israel is not just a political problem.

It is a theological humiliation.

It represents the defeat of believers by unbelievers—the triumph of Jews over Islam. And in the Islamic worldview, that shame must be erased.

Why Compromise Is Impossible

Islamic law divides the world into only two realms:

· The House of Islam — lands under Islamic authority

· The House of War — lands that are not

Once a territory becomes part of the House of Islam, it is considered Islamic forever, regardless of who controls it or how much time passes.

There is no expiration date.

This is why territorial compromise is not truly possible. From an Islamic standpoint, Israel occupies land that already belongs—permanently—to Islam.

Islam’s “Replacement Theology”

While Islam acknowledges Judaism and Christianity, it claims to be the final and definitive revelation of God.

In Islamic theology, both Jews and Christians failed when they rejected Muhammad. As a result, Islam believes it inherits everything that once belonged to them—their land, their holy places, and even their religious authority.

In that sense, Islam is the ultimate form of replacement theology.

The logic goes something like this:

Yes, the Jews may once have been God’s chosen people—but they failed.
Then the Christians came along, and they failed as well.
Finally, Muhammad brought the last revelation.
Now we, the Muslims, are the chosen people of God.
We replace you both.

From within that worldview, it is simply inconceivable that Jewish—or Christian—hands should control land and holy sites that Islam believes now belong exclusively to itself.

Why the Two-State Solution Fails

This is why the two-state solution, however reasonable it may sound to Western ears, cannot work.

It asks Islam to accept something its theology does not permit.

And until that reality is acknowledged, every proposed “peace plan” will remain what it has always been:

Well-intentioned, sincere—and doomed to fail.

We’ve looked at this issue from the Palestinian perspective, the Israeli perspective, and the Islamic perspective. In the next—and final—installment, we’ll step back and ask the most important question of all: What does God have to say about it?

-Stuart

If you missed Part 1, you can find it—along with all my previous posts—by visiting my archive. Just click the link below:

https://www.fromstuart.com/archive

Now let’s talk about the two-state solution and…

Why Israel Won’t Accept It

The international community continues to pressure Israel to accept a so-called two-state solution to the Israeli-Palestinian conflict. But from Israel’s perspective, this proposal isn’t just unrealistic—it’s dangerous.

There are three core reasons Israel cannot, and will not, accept it:

• Ongoing and unresolved security threats

• Serious doubts about what a Palestinian state would actually become

• Historic, emotional, and biblical ties to the land itself

Let’s take these one at a time.

1. Ongoing Security Concerns

On October 7, 2023, Hamas terrorists carried out a brutal, barbaric attack on Israel.

Nearly 1,200 people were murdered.
Women and girls were raped.
Babies were slaughtered.
More than 250 people were kidnapped.

This was not an isolated event. It was the latest—and most horrifying—expression of a long-standing commitment to Israel’s destruction.

What deeply alarms Israelis is that a large majority of Palestinians openly expressed support for this massacre. Should Israel respond to that kind of hostility by granting sovereignty to a state carved out of what the Bible calls Judea and Samaria—land historically and spiritually tied to the Jewish people?

For many Israelis, that would not merely be unwise.
It would feel suicidal.

History matters. Past behavior is often the best predictor of future behavior.

In Gaza, Palestinian leadership received billions of dollars in international aid. That money did not go toward building schools, hospitals, or economic infrastructure. Instead, it funded an enormous terror tunnel network—over 350 miles long—many of those tunnels running beneath schools, mosques, hospitals, and civilian homes.

Those tunnels were designed for one purpose: mass murder.
The world saw the result on October 7.

So Israelis ask a very simple question:

How can we entrust our survival to a “peace partner” that has demonstrated such intent?

There’s more.

A newly formed Palestinian state would almost certainly seek alliances with Israel’s enemies—Russia, China, and Iran. Would any sovereign nation knowingly allow hostile foreign powers to establish military footholds directly on its border?

Israel has already tried withdrawal once.

In 2005, Israel forcibly removed its own citizens from Gaza.
The result was not peace.
It was years of rocket fire, terrorism, and war.

Why should Israel believe the outcome would be any different in Judea and Samaria—territory even closer to its major population centers?

Palestinian leaders are not preparing their people for coexistence. They are preparing them for conflict. They refuse to recognize Israel’s right to exist.

How do you make peace with those who deny your legitimacy?

A December 13, 2025 poll by the Palestinian Center for Policy and Survey Research found that 85% of West Bank Palestinians supported Hamas’s October 7 attacks.

Children are routinely indoctrinated—in schools, mosques, television programs, and across social media—to hate Jews and reject Israel’s existence. Instead of teaching hope, reconciliation, or peace, Palestinian leadership glorifies martyrdom and violence.

This is not the preparation of a peaceful society.
It is the grooming of a generation for terror.

Would any nation willingly place such a threat directly on its border?

Israel understands that a full withdrawal from Judea and Samaria would almost certainly recreate the Gaza scenario—only worse, and closer. This is not paranoia.

It is painful experience.

2. Doubts About What a Palestinian State Would Become

Israel is a democracy. There is no credible evidence that a future Palestinian state would be one.

Under Hamas rule, human rights abuses are routine and severe. Women have virtually no rights. Gay people are murdered. Political opponents are silenced, tortured, or publicly executed. Groups like Hamas openly aspire not to democratic governance, but to an ISIS-style caliphate.

By contrast, Israel’s Declaration of Independence (1948) affirms democracy, freedom of religion, freedom of speech, and equality before the law for all citizens—Jewish and non-Jewish alike.

Every Israeli citizen has the right to vote, including the roughly 21% who are Muslim or Christian.

Israel remains the only true democracy in the Middle East.

Why would Israel support the creation of a corrupt, authoritarian, and potentially failed state right next door?

Gaza again provides the clearest example.

After Israel withdrew, Hamas was elected in 2007. There have been no meaningful elections since. What followed was not flourishing—but deep suffering for Palestinians themselves.

With Hamas, Fatah, Palestinian Islamic Jihad, and numerous tribal militias all competing for power, a new Palestinian state would likely collapse into violent civil war.

That would not bring dignity or freedom.
It would bring chaos.

3. A Deep and Unbreakable Attachment to the Land

Finally, there is the issue that is often least understood—and most deeply felt.

The Jewish people’s connection to the Land of Israel is ancient, spiritual, and enduring. Dividing the land—something attempted repeatedly over the last century—is profoundly painful.

There are 22 Arab states in the Middle East.
There is one small Jewish state.

For Jewish people—especially after centuries of persecution and in the face of rising global antisemitism—the Land of Israel is not just another piece of real estate.

It is refuge.
It is identity.
It is promise.

Through millennia of invasion, exile, and destruction—including the loss of both Temples in Jerusalem—the Jewish people never severed their connection to the land.

Despite slavery, blood libels, inquisitions, pogroms, and the murder of six million Jews in the Holocaust, God has, by His grace, brought the Jewish people back to their biblical homeland.

This connection goes beyond politics.
It goes beyond emotion.

It is covenantal.

Psalm 105:8–11

He has remembered His covenant forever, the word which He commanded to a thousand generations, the covenant which He made with Abraham, and His oath to Isaac. Then He confirmed it to Jacob for a statute, to Israel as an everlasting covenant, saying, “To you I will give the land of Canaan as the portion of your inheritance,”

How could Israel give away what God has so clearly, graciously, and unconditionally given?

How dare it do so?

May it never be.

-Stuart

The two-state solution is the approach advocated by the United States, the European Union, and the United Nations. At first glance, it appears to be a relatively simple strategy: divide the land of Israel into two states—one for Israel and one for the Palestinians.

You would think such a plan could work.

But it won’t.

Why the Two-State Solution Fails

The two-state solution is destined to fail for four fundamental reasons:

• Palestinians don’t want it

• Israel won’t have it

• Islam can’t allow it

• God’s Word forbids it

In this first article, we will focus on the first point:

Palestinians Do Not Want a Two-State Solution

The Palestinians have made it abundantly clear that they want a one-state solution. Their stated goal is control of the land “from the river (the Jordan River) to the sea (the Mediterranean Sea),” resulting in a Jew-free state.

They do not want peace with Israel. They want Israel eliminated.

Can you name even one Palestinian leader who is preparing his people for peace with Israel?

The Palestinian Charter, advanced by Yassir Arafat, founder of the Palestine Liberation Organization (PLO), still calls for the destruction of Israel. How do you negotiate peace with people who refuse to recognize your right to exist?

Notably, no Palestinian-produced map of the land includes Israel. Every such map portrays all the territory—from the Mediterranean Sea to the Jordan River—as Palestine, marked in the colors of the PLO flag.

What they want is “Judenrein.” This Nazi term means “clean of Jews” or “purified of Jews.” That is the outcome the Palestinians seek.

Rejection of Peace Offers

If the issue were merely self-determination, why have the Palestinians rejected every peace proposal ever offered to them?

These offers have included “land for peace,” most notably Gaza.

In 2005, Israel made a serious gesture toward peace by forcibly removing its own citizens from Gaza to offer it as the beginning of a Palestinian state. What was the response?

• Missile barrages against Israeli civilian communities

• Continued support for terrorist organizations such as Hamas

So much for peace.

Rather than building Gaza into a functioning, sovereign state, massive amounts of international aid were diverted toward preparations for Israel’s destruction.

Instead of investing in infrastructure—roads, schools, hospitals, and housing—the Hamas-led government purchased weapons, trained terrorists, and constructed hundreds of miles of tunnels. Notably, not a single bomb shelter was built for civilian protection.

“Pay for Slay”

International aid has also funded what is commonly known as a “pay-for-slay” program. Under this system:

• Those who kill Jews and are imprisoned receive financial rewards

• Families of terrorists who die while committing attacks receive lifetime stipends

Once again—so much for peace.

There has never been a key Palestinian leader willing to recognize Israel’s right to exist. Peace negotiations are impossible when one side denies the legitimacy of the other’s existence.

A History of Rejection

Over the last 75 years, multiple two-state solutions have been proposed. Every one of them has been rejected by the Palestinians.

These include:

• The Peel Commission plan (1937)

• The United Nations partition plan (1947)

• Various American mediation efforts

• Israeli proposals, including the Camp David offer in 2000

A two-state solution has been offered seven times, and each time it has been refused.

Arab rejection of Israel’s existence is well documented. The Grand Mufti of Jerusalem, Amin al-Husseini, famously declared that “not even the size of a postage stamp” would be conceded to a Jewish state.

More recently, senior Hamas leader Khaled Mashal stated:

“We reject this notion of a two-state solution, as Palestinians would have to recognize the legitimacy of the Zionist entity.”

The Real Objective

The Palestinians do not want their own state alongside Israel. They want a single, Jew-free state.

Using Nazi terminology, they are not seeking a two-state solution—they are seeking a “final solution” to the Jewish problem: the removal and annihilation of Jews from the land.

A Man-Made Solution That Will Fail

If all this is true, why does the world continue to push a two-state solution?

Because it is the best solution man can devise.

But this man-made solution is destined to fail.

It is yet another example of humanity turning away from God, creating a problem, and then—while still rejecting God—attempting to solve it apart from Him.

The Only True Path to Peace

There can be no peace in the world apart from peace with God, and peace comes only through Jesus—the Prince of Peace (Sar Shalom).

As the Apostle Paul wrote in Colossians 1:19–20:

“For it was the Father’s good pleasure for all the fullness to dwell in Him, and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven.”

Let us pray that the Gospel of Peace finds its way into the hearts of Jewish people, Palestinian people, and all people—because there can be no peace apart from the Prince of Peace.

—Stuart