Taken From Whom?

Tristan Fenholt Israel, Jewish, Post-Supersessionism, Replacement Theology, , ,

When Jesus said, “the kingdom of God will be taken from you,” was He referring to Israel or another group?

“Therefore I say to you, the kingdom of God will be taken from you and given to a people bearing the fruits of it” (Matthew 21:43).

Many advocates of replacement theology interpret Jesus’ words to mean that the kingdom of God will be taken from Israel and given to the Church, thereby replacing Israel’s covenant status and identity. But is this accurate? The surrounding context tells a different story. Consider the following.

The parable emphasizes the relationship among the landowner, the vinedressers, the servants, and the landowner’s son regarding the vineyard (Matt 21:33-39). The vineyard itself represents Israel (cf. Isa 5:1-2, 7). The landowner is God, the servants are the Hebrew prophets, and the son is Jesus. But who are the vinedressers? The passage identifies them directly. The vinedressers are the religious leaders within Israel, specifically the chief priests and Pharisees of Jesus’ generation (Matt 21:23, 45). The context, therefore, makes it clear. When Jesus said, “The Kingdom of God will be taken from you,” He was referring directly to the religious leaders within Israel, not Israel itself (Matt 21:40, 43-45 cf. 23:13, 29-36). Do not conflate the two.

That being the case, to whom was the kingdom entrusted?

While the precise identity of the new vinedressers cannot be determined with certainty, several key observations are worth considering. Interestingly, just two chapters earlier, the Pharisees confronted Jesus (Matt 19:3). Shortly afterward, Jesus told His twelve disciples that they, not the chief priests or Pharisees, would sit on twelve thrones judging the twelve tribes of Israel (v28). In Luke’s gospel, Jesus declared to the twelve that He would seat them in positions of authority within Israel and “bestow upon them a kingdom” (Luke 22:28-30). Taken together, these statements indicate a permanent establishment of renewed kingdom stewardship within Israel, not a removal of Israel’s covenant status or identity (Matt 19:28 cf. 28:18-20; Luke 22:28-30; Rev 21:12-14).

Though the correlation between Jesus’ prior statements and the parable is unstated, the following remains strikingly clear: when Jesus said, “The kingdom of God will be taken from you,” He was addressing Israel’s leaders directly, not Israel herself. The distinction matters because God has not rejected His people. His covenant with Israel has not been nullified. It is irrevocable and grounded in God’s unchangeable nature (Rom 11:1-2, 28-29 cf. 9:11; Gal 3:17; Heb 6:13-20). God is always faithful!

A Note on the Word “Nation”

Some debate focuses on what Jesus meant by “given to a people” or “nation.” One view holds that the word “nation” refers to Gentile believers, while another suggests it represents the Church. However, Matthew uses the identical Greek word found in the Septuagint*, where it refers specifically to Israel in covenantal terms (Exodus 19:5-6 LXX). Additionally, the same word appears multiple times throughout the New Testament in direct reference to Israel itself (Luke 7:5; John 11:48-52 [4x], 18:35; Acts 10:22, 24:17, 26:4, 28:19). Therefore, the word used in Jesus’ parable could be understood as referring to Israel as a covenant nation. At the very least, this possibility should be taken seriously rather than dismissed. Furthermore, the word translated “nation” in Jesus’ parable (ethnei, from ethnos) is never used elsewhere in the New Testament to refer exclusively to Gentiles (cf. ethnon, ethne, ethnesin, and ethnesi). Instead, ethnei often carries covenantal connotations, as seen in Israel’s description as a “holy nation” (Exodus 19:6 LXX cf. 1 Peter 2:9). In fact, Paul refers to another people who are “not a nation,” using the same word found in Jesus’ parable, further reinforcing its covenantal association with Israel (Rom 10:19; cf. Deut 32:21). Likewise, Peter emphasizes Israel’s status as a covenant nation, yet he expands the scope to include Gentile believers (1 Peter 2:9). He further clarifies that the Gentiles were once not a covenant people but now have been shown mercy (v10). Make no mistake! This is not about replacement, but inclusion. Gentiles are invited to join faithful Israel as part of the covenant people of God. Paul affirms the same truth. Gentiles have been grafted in “among” Israel, and through Jesus, they share in Israel’s covenant blessing and become fellow heirs through the gospel (Rom 11:17; Gal 3:13–14; Eph 3:6). They do not replace her!

* The Septuagint (LXX) is the Jewish translation of the Hebrew Scriptures into Greek, produced beginning in the 3rd century BCE and remaining in circulation well into the early centuries CE. It served as the primary text of Scripture for the early Church, including the apostles and writers of the New Testament. The vast majority of Old Testament quotations in the New Testament (upwards of 85% by some estimates) were taken directly from the LXX rather than the Hebrew text.

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