Has the Church Replaced the Jews?

 Supersessionism, or Replacement Theology, is the theological belief that the Church has superseded Israel as the people of God under the new covenant, established through the life, death, and resurrection of Jesus Christ. According to this view, the promises and covenants given to Israel in the Old Testament find their ultimate fulfillment in the Church, which is now composed of both Jews and Gentiles who have faith in Christ. This essay will explore the biblical basis for Supersessionism by examining significant passages in the New Testament, including Hebrews 9, Matthew 21, Romans 2, Galatians 3, 2 Corinthians 3, Ephesians 2, 1 Peter, Romans 11, and Hosea. Additionally, we will counter specific arguments presented by Dispensationalists, particularly regarding the interpretation of Romans 11 and Hosea.

Hebrews 8: The Superiority of the New Covenant

Hebrews 8 focuses on the idea that the old covenant, with its priesthood and sacrifices, was always meant to be temporary. The chapter begins by explaining that Jesus, as the high priest, serves in the heavenly sanctuary rather than in an earthly temple, indicating a greater and more perfect ministry:

"Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, a minister in the holy places, in the true tent that the Lord set up, not man" (Hebrews 8:1-2).

This introduces the idea that the new covenant is far superior to the old. It is not merely a continuation of the covenant established under Moses, but something entirely new and better, mediated by Christ in a heavenly realm rather than through earthly rituals.

The most significant part of Hebrews 8 is the comparison between the two covenants, particularly in verses 6-13:

"But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. For if that first covenant had been faultless, there would have been no occasion to look for a second. For he finds fault with them when he says: ‘Behold, the days are coming, declares the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt. For they did not continue in my covenant, and so I showed no concern for them, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people. And they shall not teach, each one his neighbor and each one his brother, saying, “Know the Lord,” for they shall all know me, from the least of them to the greatest. For I will be merciful toward their iniquities, and I will remember their sins no more.’ In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away."

Here, the writer explains that the old covenant, rooted in external laws and rituals, could not bring about the full and lasting transformation that was needed. The new covenant, by contrast, is based on better promises—specifically, the promise of inward transformation, where God's law is written on the hearts of His people, not just on tablets of stone.

This passage directly quotes Jeremiah 31:31-34, showing that the new covenant was part of God’s plan all along. The old covenant served its purpose, but it was never meant to be permanent. In Christ, the new covenant replaces the old, and the community of believers—those who have God's law written on their hearts—becomes the fulfillment of God's promise to be their God.

The Necessity of a New Covenant: Hebrews 9:15-22

Hebrews 9:15-22 lays the foundation for understanding why the old covenant had to be replaced by a new one. This passage reads:

“Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. For where a will is involved, the death of the one who made it must be established. For a will takes effect only at death, since it is not in force as long as the one who made it is alive. Therefore not even the first covenant was inaugurated without blood. For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, ‘This is the blood of the covenant that God commanded for you.’ And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.”

This passage emphasizes the necessity of the new covenant, which is mediated by Christ, to replace the old covenant established under Moses. The old covenant, based on the sacrificial system, was unable to provide full and permanent atonement for sins. The new covenant, however, was inaugurated through the shedding of Christ’s blood, providing eternal redemption for all who believe in Him. Hebrews 9 makes it clear that the old covenant, with its rituals and sacrifices, was merely a shadow of the reality to come in Christ. The Church, as the body of believers under this new covenant, fulfills the promises made to Israel under the old covenant.

The imagery used here is deeply tied to the sacrificial system outlined in the Mosaic Law, where the shedding of blood was necessary for atonement. This theme of blood as a requirement for forgiveness is carried into the new covenant, but with a decisive difference: the sacrifice is now Christ Himself, whose death is once for all. This decisive moment marks a transition in the relationship between God and His people, no longer defined by the outward rituals of the old covenant but by inward transformation through faith in Christ. Thus, Hebrews 9 provides a foundational argument for Supersessionism, as it shows that the new covenant surpasses and fulfills the old, rendering it obsolete.

Hebrews 10: The Finality of Christ's Sacrifice

Hebrews 10 continues the argument by focusing on the insufficiency of the old covenant’s sacrificial system and the finality of Christ’s sacrifice. The chapter opens with a clear distinction between the continual offerings of the old covenant and the once-for-all offering of Christ:

"For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? But in these sacrifices there is a reminder of sins every year. For it is impossible for the blood of bulls and goats to take away sins" (Hebrews 10:1-4).

Here, the writer emphasizes that the sacrifices under the law were merely shadows of the ultimate reality found in Christ. The repetitive nature of these sacrifices showed their limitations—they could not truly remove sin, only serve as reminders of it. This contrasts with Christ’s sacrifice, which is sufficient to fully take away sins.

The finality of Christ’s sacrifice is described in Hebrews 10:10-14:

"And by that will we have been sanctified through the offering of the body of Jesus Christ once for all. And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet. For by a single offering he has perfected for all time those who are being sanctified."

Unlike the priests of the old covenant, who had to stand and offer sacrifices repeatedly, Jesus’ single offering on the cross was sufficient to perfect those who are sanctified. This demonstrates that the sacrificial system of the old covenant is no longer necessary because Christ’s sacrifice accomplishes what the old system could not.

Hebrews 10:16-18 further emphasizes the new covenant promises, echoing the earlier discussion from Hebrews 8:

"This is the covenant that I will make with them after those days, declares the Lord: I will put my laws on their hearts, and write them on their minds, then he adds, 'I will remember their sins and their lawless deeds no more.' Where there is forgiveness of these, there is no longer any offering for sin."

The repetition of these new covenant promises highlights the finality of Christ’s work. Since sins have been fully forgiven, there is no longer any need for sacrifices. The new covenant provides complete forgiveness and a transformed relationship with God, where His law is written on the hearts and minds of His people.

The Kingdom of God Taken from Israel: Matthew 21:33-43

In Matthew 21:33-43, Jesus tells the Parable of the Tenants, a narrative that underscores the shift from Israel as God’s chosen people to the Church. The parable reads:

“Listen to another parable. There was a master of a house who planted a vineyard and put a fence around it and dug a winepress in it and built a tower and leased it to tenants and went into another country. When the season for fruit drew near, he sent his servants to the tenants to get his fruit. And the tenants took his servants and beat one, killed another, and stoned another. Again he sent other servants, more than the first. And they did the same to them. Finally he sent his son to them, saying, ‘They will respect my son.’ But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let us kill him and have his inheritance.’ And they took him and threw him out of the vineyard and killed him. When therefore the owner of the vineyard comes, what will he do to those tenants? They said to him, ‘He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons.’ Jesus said to them, ‘Have you never read in the Scriptures: “The stone that the builders rejected has become the cornerstone; this was the Lord's doing, and it is marvelous in our eyes”? Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits.’”

This parable illustrates the relationship between God (the landowner) and Israel (the tenants). The servants sent by the landowner represent the prophets, and the son represents Jesus. The tenants’ rejection of the servants and the son reflects Israel’s rejection of the prophets and, ultimately, of Christ. As a result, Jesus declares that the kingdom of God will be taken from Israel and given to others—those who produce the fruits of the kingdom. This parable clearly foreshadows the transfer of the kingdom from Israel to the Church.

This transfer is not simply a matter of God abandoning Israel; rather, it is a fulfillment of God’s plan for His people. Israel’s role was to bear fruit and proclaim the kingdom of God, but their rejection of Christ led to the expansion of God’s covenant community to include all who have faith in Christ, both Jew and Gentile. The Church now bears the responsibility of being the fruitful vineyard that produces righteousness and proclaims God’s kingdom. Thus, the Church becomes the fulfillment of the role that Israel was meant to play.

Spiritual Israel: Romans 2:28-29

Romans 2:28-29 challenges the notion that being part of God’s people is based on ethnic or external markers, such as circumcision. Paul writes:

“For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.”

Paul here redefines Jewish identity in spiritual terms. According to this passage, true Jewishness is not determined by physical descent or outward rituals, such as circumcision, but by an inward transformation of the heart. This transformation comes through the work of the Holy Spirit and faith in Christ. By this standard, Gentile believers in Christ are considered part of the true Israel, as they have experienced the inward circumcision of the heart.

This redefinition of Jewish identity forms a key argument for Supersessionism. Under the new covenant, the people of God are no longer defined by their ethnicity or adherence to the Mosaic Law. Instead, they are defined by their faith in Christ and the inner work of the Holy Spirit. This spiritualization of Israel opens the door for Gentiles to be fully included in God’s covenant community, making the Church the new Israel.

Heirs of the Promise: Galatians 3:28-29

In Galatians 3:28-29, Paul expands on the idea of unity in Christ and the inheritance of God’s promises:

“There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.”

Paul argues that in Christ, all previous distinctions that divided humanity—whether ethnic, social, or gender—are now rendered irrelevant. All who belong to Christ are united as one body and are the true offspring of Abraham. The promises given to Abraham, which were initially made to Israel, now belong to all who have faith in Christ, both Jews and Gentiles.

This passage reinforces the idea that the Church is the fulfillment of the Abrahamic covenant. By becoming one in Christ, believers inherit the promises made to Abraham, including the promise of blessing and the establishment of a covenant people. Thus, the Church represents the fulfillment of God’s covenant with Abraham, further supporting the Supersessionist perspective.

The Removal of the Veil: 2 Corinthians 3:1-18

2 Corinthians 3 offers a broader context for understanding the transition from the old covenant to the new. In this chapter, Paul contrasts the old covenant, symbolized by Moses, with the new covenant brought by Christ. Verses 3:6-18 are especially relevant:

“[God] who has made us sufficient to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life. Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses' face because of its glory, which was being brought to an end, will not the ministry of the Spirit have even more glory? For if there was glory in the ministry of condemnation, the ministry of righteousness must far exceed it in glory. Indeed, in this case, what once had glory has come to have no glory at all, because of the glory that surpasses it. For if what was being brought to an end came with glory, much more will what is permanent have glory. Since we have such a hope, we are very bold, not like Moses, who would put a veil over his face so that the Israelites might not gaze at the outcome of what was being brought to an end. But their minds were hardened. For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. Yes, to this day whenever Moses is read a veil lies over their hearts. But when one turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.”

Paul refers to the old covenant, established through Moses, as a “ministry of death” and “condemnation.” Despite the glory associated with the Mosaic covenant, it is ultimately a fading glory, as it was designed to be temporary. The new covenant, which brings righteousness and is mediated by the Spirit, has a far greater glory. Paul explains that the Israelites were unable to fully see the glory of God in the old covenant because their hearts were veiled. This veil remains to this day for those who cling to the old covenant without turning to Christ.

However, Paul emphasizes that when one turns to Christ, the veil is removed, and they can experience the full glory and freedom of the new covenant. The Church, which has embraced the new covenant through faith in Christ, experiences this unveiled relationship with God. The transformation of believers into the image of Christ is the fulfillment of the new covenant’s promises. This passage is significant for Supersessionism because it demonstrates the surpassing glory of the new covenant over the old, which has been rendered obsolete. The Church, as the community of believers in the new covenant, now occupies the central role in God’s redemptive plan.

Unity of Jew and Gentile in Christ: Ephesians 2:14-16

Ephesians 2:12-16 is a crucial passage that highlights the profound transformation in the relationship between Jews and Gentiles, brought about by Christ’s sacrifice. This section reveals how Gentiles, who were once excluded from the covenant community of Israel, have now been welcomed into it, becoming part of God’s people.

Ephesians 2:12-13 states:
“Remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.”

Before Christ’s redemptive work, Gentiles were alienated from God’s promises, “strangers to the covenants of promise” and “alienated from the commonwealth of Israel.” They had no place in the community of God’s chosen people. Yet, in verses 13-14, Paul proclaims that through the blood of Christ, those who were once “far off” have been “brought near.” This is not just a metaphorical closeness but an actual incorporation of Gentiles into the covenant people of God.

Ephesians 2:14-16 goes on to explain the deeper theological implications:
“For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility.”

Here, Paul emphasizes that Christ has “broken down the dividing wall of hostility” between Jew and Gentile, creating “one new man” through His death. This is the ultimate fulfillment of God’s plan to reconcile all nations to Himself through Christ. The wall that once kept Gentiles from being part of Israel’s covenant blessings is abolished, and through the cross, Christ reconciles both groups to God in a single body—the Church.

This passage encapsulates the essence of the new covenant: the inclusion of Gentiles into the people of God. The unity between Jew and Gentile is not just a social or cultural phenomenon but a deep spiritual reality brought about by Christ’s sacrifice. The “commonwealth of Israel,” once exclusive, is now expanded to include those from every nation, as Gentiles are no longer outsiders but fellow heirs with the Jews in the promises of God.

1 Peter 2:9-10 applies Old Testament language about Israel directly to the Church:

“But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God's people; once you had not received mercy, but now you have received mercy.”

Here, Peter uses the same language that God used to describe Israel in the Old Testament, but he applies it to the Church. The Church is now the “chosen race,” “royal priesthood,” and “holy nation,” echoing descriptions from passages like Exodus 19:6 and Isaiah 43:20-21. This is a clear indicator of the shift from Israel as the exclusive people of God to the Church as the fulfillment of those promises.

Peter emphasizes that the Church is now the people of God, having received mercy through Christ. This passage further supports Supersessionism by showing that the Church has taken on the identity that was once reserved for Israel. The Church is now tasked with proclaiming the excellencies of God, fulfilling Israel’s role as the light to the nations.

The Remnant in Romans 11: Israel's Role and Fulfillment in the Church

Romans 11 is often cited by Dispensationalists as evidence that God still has a distinct plan for ethnic Israel apart from the Church. In particular, they focus on Romans 11:25, which says:

"Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in."

Dispensationalists interpret this verse to mean that Israel’s current "blindness" or "hardening" is temporary, and that God will restore ethnic Israel once the "fullness of the Gentiles" is complete, typically envisioning this happening in a future dispensation. This, they argue, suggests a future national salvation for Israel after the Church age, particularly tied to the events of the end times. However, this interpretation can be challenged by other parts of Romans itself, as well as broader scriptural context.

The idea that Israel’s "blindness" is temporary and will be lifted once the fullness of the Gentiles comes in is undermined by the context of Romans, particularly Romans 9:6-8, 27 and Romans 10.

In Romans 9:6-8, Paul clarifies that "not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring." Here, Paul is making the case that true Israel—the true people of God—are not defined by ethnicity but by the promise of faith in Christ. He underscores that God’s promises to Abraham were always intended to be fulfilled through faith, not simply ethnic descent. Romans 9:27 then adds: "Though the number of the sons of Israel be as the sand of the sea, only a remnant of them will be saved." This shows that salvation is not guaranteed to all of ethnic Israel but to a faithful remnant.

Moving into Romans 10, Paul continues his argument against relying on ethnic identity for salvation. In Romans 10:1-4, he expresses his desire for Israel’s salvation but points out that they have pursued righteousness through the law rather than through faith in Christ. He emphasizes that Christ is the culmination of the law, and only through faith can one be saved. The repeated theme throughout Romans 9-11 is that salvation is not based on being part of ethnic Israel but on having faith in Christ, which applies equally to Jews and Gentiles.

Even within Romans 11, the idea that ethnic Israel as a whole will be saved is countered by Paul’s discussion of the remnant. In Romans 11:5, he states, "So too at the present time there is a remnant, chosen by grace." This remnant is composed of those within Israel who have believed in Christ. Paul is not suggesting that all of ethnic Israel will be saved in the future, but that a remnant—those who believe—will be saved. This theme runs throughout the chapter, emphasizing that inclusion in God’s people is based on faith, not nationality.

Dispensationalists often interpret the phrase "the fullness of the Gentiles" in Romans 11:25 to refer to the end of the Church age, when God will supposedly turn His attention back to ethnic Israel. However, this interpretation ignores the broader biblical context, especially passages that deal with the fullness of the Gentiles and the timing of eschatological events.

The phrase "fullness of the Gentiles" is also mentioned in Luke 21:24, where Jesus says: "They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled." Here, Jesus is speaking about the judgment and destruction of Jerusalem, indicating that Jerusalem will remain under Gentile control until a specific point in the eschatological timeline.

The timing of this "fullness of the Gentiles" aligns more closely with the events of the tribulation described in the book of Revelation, particularly in Revelation 10:5-7 and Revelation 11:1-3. These passages place the fullness of the Gentiles well into the tribulation period. In Revelation 10:5-7, the angel swears that the mystery of God will be fulfilled during the blowing of the seventh trumpet. This points to the end of the tribulation as the time when the "fullness" is complete. Revelation 11:1-3 describes the measuring of the temple and the trampling of the holy city by the nations for 42 months, again indicating that this fullness of the Gentiles occurs during the tribulation.

This timeline supports a Post-Tribulation Rapture framework, placing the Rapture of the Church after the sixth seal but before the final judgments. It also counters the Dispensationalist claim that the fullness of the Gentiles marks a specific shift from the Church back to Israel before the tribulation. Instead, the fullness of the Gentiles is part of the tribulation itself, further emphasizing that both Jews and Gentiles are part of God’s people through faith in Christ, not through ethnic identity.

Isaiah 45:22-25: Salvation Is Through Faith, Not National Identity

Isaiah 45:22-25 provides another challenge to the idea that Israel will be saved simply because of their national identity. The passage reads:

"Turn to me and be saved, all the ends of the earth! For I am God, and there is no other. By myself I have sworn; from my mouth has gone out in righteousness a word that shall not return: ‘To me every knee shall bow, every tongue shall swear allegiance.’ Only in the Lord, it shall be said of me, are righteousness and strength; to him shall come and be ashamed all who were incensed against him. In the Lord all the offspring of Israel shall be justified and shall glory."

In this passage, salvation is clearly based on turning to the Lord in faith, not on being part of a specific nation. The command to "turn to me and be saved" is addressed to "all the ends of the earth," not just to Israel. It is through faith in the Lord that people are justified, as Isaiah 45:24 emphasizes that only "in the Lord" are righteousness and strength found. The salvation of Israel’s offspring is tied to their turning to God, not to their ethnic identity. This refutes the idea that ethnic Israel will be saved simply because of their nationality; they, like everyone else, must turn to the Lord in faith.

Acts 3:22-25: The Call for Israel to Listen

Acts 3:22-25 reiterates the need for the Jews to listen and obey the message of Christ:

"Moses said, ‘The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you. And it shall be that every soul who does not listen to that prophet shall be destroyed from the people.’ And all the prophets who have spoken, from Samuel and those who came after him, also proclaimed these days. You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, ‘And in your offspring shall all the families of the earth be blessed.’"

Here, Peter references Deuteronomy 18:15, where Moses speaks of a future prophet whom the people must listen to. Peter applies this to Jesus, making it clear that the Jews must listen to Christ to remain part of God’s covenant people. The warning in Acts 3:23 is stark: those who do not listen to Christ will be "destroyed from the people." This reinforces the idea that simply being part of Israel does not guarantee salvation; only those who respond to the message of Christ in faith will be saved.

Dispensational Misuse of Zechariah 12:10 and the Importance of Isaiah 59:20-21

Dispensationalists often point to Zechariah 12:10 to support their belief in a future national conversion of Israel. This verse says:

"And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn."

However, when Dispensationalists cite Romans 11:26-27—"And in this way all Israel will be saved, as it is written, ‘The Deliverer will come from Zion, he will banish ungodliness from Jacob’; ‘and this will be my covenant with them when I take away their sins’"—they ignore the fact that Paul is quoting Isaiah 59:20-21, not Zechariah. The context of Isaiah is a promise of salvation through repentance and the removal of sin, not a blanket national restoration without faith. Isaiah makes it clear that the salvation of Israel is tied to their turning to the Lord and the banishing of ungodliness from their midst. This contradicts the Dispensationalist idea that Israel will be saved simply by virtue of their ethnic identity.

Hosea: A People Not My People Become My People

The book of Hosea offers a vivid depiction of Israel’s unfaithfulness to God and the resulting judgment. In Hosea 1:9, God declares:

“And the Lord said, 'Call his name Not My People, for you are not my people, and I am not your God.'”

This declaration is significant because it represents the breaking of the covenant relationship between God and Israel. For centuries, Israel had been known as God’s chosen people, but due to their persistent rebellion and idolatry, God declares them "not my people." This judgment emphasizes the severity of Israel’s spiritual infidelity.

This rejection reflects the conditional nature of Israel’s covenant with God, established in passages like Exodus 19:5-6, where God promised to make Israel His "treasured possession" if they obeyed Him. However, Israel repeatedly broke the covenant by turning to other gods, as Deuteronomy 31:16-17 foretold. As a result, God’s declaration in Hosea is a formal disowning of Israel due to their disobedience.

In Isaiah 1:4, the prophet similarly refers to Israel as a "sinful nation" that has "despised the Holy One of Israel," reinforcing the idea that their rebellion has led to their rejection. This idea of Israel as "not my people" echoes throughout the prophetic tradition and signifies the seriousness of their covenant breach.

Despite this judgment, Hosea immediately introduces a promise of restoration in Hosea 1:10:

“Yet the number of the children of Israel shall be like the sand of the sea, which cannot be measured or numbered. And in the place where it was said to them, 'You are not my people,' it shall be said to them, 'Children of the living God.'”

Here, God reiterates His covenant promise to Abraham, emphasizing that even though Israel is now "not my people," there will come a time when they will be restored. This language recalls the promise made in Genesis 22:17, where God promised Abraham that his descendants would be as numerous as the stars in the sky and the sand on the shore. Even in the midst of judgment, God affirms His long-term commitment to His covenant people.

Paul references this same promise in Romans 9:25-26, applying Hosea’s words to both Jews and Gentiles who are included in the covenant through Christ:

“As indeed he says in Hosea, 'Those who were not my people I will call "my people," and her who was not beloved I will call "beloved." And in the very place where it was said to them, "You are not my people," there they will be called "sons of the living God.'"

Paul’s application of Hosea’s prophecy demonstrates that the declaration of "not my people" extends beyond ethnic Israel. In the new covenant, both Jews and Gentiles who were once estranged from God are now reconciled through Christ. The Church, composed of both groups, is the fulfillment of God’s promise to make those who were "not my people" into His children.

In Hosea 1:11, the text says:

“And the children of Judah and the children of Israel shall be gathered together, and they shall appoint for themselves one head. And they shall go up from the land, for great shall be the day of Jezreel.”

Dispensationalists often interpret this verse as a literal future event, suggesting that Israel and Judah will physically reunite in the land under a future Davidic king during the millennial kingdom. However, the context of this gathering points more to a symbolic unification under Christ than a literal geopolitical event.

The "one head" mentioned in this verse is ultimately Christ, who unites both Jews and Gentiles into one people of God. Ephesians 1:22-23 refers to Christ as the head of the Church:

“And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all.”

Christ’s headship over the Church represents the fulfillment of Hosea’s prophecy. The gathering of Judah and Israel in Hosea 1:11 finds its ultimate realization in the Church, where Jews and Gentiles are united in one body. This is not about a future physical reunification of Israel and Judah but rather about the spiritual gathering of all believers in Christ. Ephesians 2:14-16 reinforces this by describing how Christ has broken down the dividing wall between Jews and Gentiles, creating "one new man" in place of the two.

The mention of Jezreel in Hosea 1:11 holds dual connotations of both judgment and restoration. In Hosea 1:4, God declares judgment on the house of Jehu for the bloodshed at Jezreel, indicating that it was a place of divine punishment. However, by Hosea 2:22, Jezreel becomes a symbol of hope and renewal:

“And the earth shall answer the grain, the wine, and the oil, and they shall answer Jezreel, and I will sow her for myself in the land.”

The name Jezreel means "God sows," and here, it symbolizes God’s plan to "sow" His people once again, but in a restored and renewed state. The shift from judgment to restoration reflects the broader theme of Hosea’s prophecy, which moves from disownment to a promise of reconciliation. This sowing is ultimately fulfilled not in a physical return to the land but in the spiritual renewal that takes place through the new covenant in Christ.

Thus, the prophecy of the "great day of Jezreel" symbolizes the redemptive work of God in restoring His people, which is fulfilled in the Church. The Church, as the people of God, consists of both Jews and Gentiles, who have been "sown" together as a new creation under Christ’s headship.

Historical Support for Supersessionism: Early Church Fathers, Martin Luther, and Evangelical Voices

The early church fathers played a crucial role in shaping the theological foundation of the Christian faith, including the understanding of the relationship between the Church and Israel. Many of them argued that the promises made to Israel in the Old Testament were fulfilled in the Church through Christ.

• Justin Martyr (100-165 AD) is one of the earliest Christian writers to articulate a form of Supersessionism. In his Dialogue with Trypho, Justin argued that Christians are the true heirs of God’s promises, not ethnic Israel. He wrote, "We, who have been quarried out from the bowels of Christ, are the true Israelite race" (Dialogue with Trypho, Chapter 135). This work directly engages with a Jewish philosopher named Trypho, and Justin explains how the Church now fulfills God’s promises to Israel, framing the Christian Church as the continuation of Israel’s spiritual legacy.

• Irenaeus (130-202 AD), in his work Against Heresies, emphasized that the Church was the fulfillment of God's promises to Israel, describing the Church as the new covenant community that inherits the promises given to Abraham. Irenaeus wrote, "For it is one and the same God who formed the covenant for the fathers, and who has also renewed it in these last days by His Son" (Against Heresies, Book IV, Chapter 9). Irenaeus viewed the Church as the final realization of the covenant, transcending national Israel.

• Tertullian (155-240 AD), another influential early theologian, reinforced this idea in his writings. In Against Marcion, Tertullian stated that the promises of the Old Testament were now transferred to the Christian Church, writing, "The law and the prophets were until John, but the Christian discipline is permanent" (Against Marcion, Book III, Chapter 1). Tertullian believed that with the coming of Christ, the Old Covenant was fulfilled and the Church became the new Israel.

Martin Luther (1483-1546), the father of the Protestant Reformation, also affirmed aspects of Supersessionism in his writings, particularly in his later years. While Luther had complex views on the Jews, his theological stance clearly embraced the idea that the Church had replaced Israel in God’s redemptive plan. He emphasized that salvation was through faith in Christ alone, not through adherence to the Mosaic law or ethnic identity.

In his work On the Jews and Their Lies, Luther harshly critiqued the Jewish people for rejecting Christ and argued that their special status as God's chosen people had been transferred to the Church. Luther wrote, “They are no longer the chosen people, but the devil’s people” (On the Jews and Their Lies, 1543). While Luther’s rhetoric was extreme, his underlying theological position reflected the Reformation belief that the Church, as the body of believers in Christ, had superseded Israel in God’s covenant.

Luther’s focus on sola fide (faith alone) and the rejection of the works-based righteousness associated with the law reinforces the idea that salvation and inclusion in God’s people are based on faith in Christ, not on being part of ethnic Israel.

In contemporary times, many Evangelical theologians and pastors have also affirmed Supersessionism, rejecting the Dispensationalist view that sees a future separate role for ethnic Israel. These voices emphasize that the Church, composed of both Jews and Gentiles, is the fulfillment of God’s redemptive plan, and that all believers are part of the new Israel through faith in Christ.

• Charles Spurgeon (1834-1892), often regarded as the "Prince of Preachers," embraced the view that the Church was the true heir to the promises made to Israel. In his sermon The Church of Christ (1861), Spurgeon said, "We believe that the Jews, if they are to be converted, shall not be restored to their own land, but shall be grafted in with the Christian Church, and that there shall be one fold and one Shepherd." Spurgeon believed in the eventual salvation of a remnant of Israel, but he did not see a future distinct role for the nation apart from the Church. Spurgeon focused on the importance of faith in Christ for both Jews and Gentiles, emphasizing that the Church inherits the spiritual promises given to Abraham’s descendants.

• Jason Robinson, pastor of Mountain Baptist Church in West Virginia, is a modern Evangelical voice who has spoken out against Dispensationalism and supports the view that the Church has replaced Israel in God’s redemptive plan. In one of his sermons titled The False Doctrine of Zionism, Robinson directly challenges the idea that modern Israel holds a special status in God's eyes, stating that “the promises to Israel were fulfilled in Christ, and anyone who believes in Christ, Jew or Gentile, is part of the true Israel.” He also adds onto that in his sermon Replacement Theology (Supersessionism) (both are available at mountainbaptist.org). His teachings reflect a clear Supersessionist stance, emphasizing that believers in Christ—whether Jew or Gentile—are the true people of God.

• John Piper, another prominent Evangelical voice, has also written extensively on the role of Israel and the Church in God’s redemptive plan. In his article Israel, Palestine, and the Middle East, Piper wrote, "The promises made to Abraham and his descendants are fulfilled in the people of Christ, not in unbelieving Israel as a nation today." Piper’s theological framework reinforces the view that the Church is the fulfillment of God’s promises to Israel and that the Church includes both Jewish and Gentile believers as one people of God.

• N.T. Wright, a leading New Testament scholar, has been vocal in critiquing Dispensationalism and emphasizing that the Church represents the true people of God. In his book Paul and the Faithfulness of God, Wright argues that "the promises to Israel find their fulfillment in the Church, which is defined by faith in Jesus the Messiah." Wright highlights the fulfillment of Israel’s vocation in Jesus Christ, who forms the foundation of a unified covenant community composed of all who believe in Him.

Conclusion: The Church as the Fulfillment of God’s Covenant Promises

Supersessionism teaches that the Church has inherited the role of God's covenant people, fulfilling the promises made to Israel through the new covenant in Christ. This essay has explored key passages in Hebrews 9, Matthew 21, Romans 2, Galatians 3, 2 Corinthians 3, Ephesians 2, 1 Peter, Romans 11, and Hosea, demonstrating that the Church, composed of both Jews and Gentiles, is the fulfillment of God’s promises to Israel.

While some Dispensationalists argue for a future plan for ethnic Israel, the overwhelming evidence in the New Testament suggests that God’s promises are fulfilled in the Church. The new covenant, inaugurated through Christ’s death and resurrection, surpasses the old covenant and includes all who have faith in Him, both Jew and Gentile. The Church is now the chosen race, the royal priesthood, the holy nation, and the people of God, tasked with proclaiming His excellencies to the world. This fulfillment of God’s covenant promises in the Church is the heart of Supersessionism.