The main focus of Jesus teaching was not on the abrogation of the Jews from the promises. The original invitations were still valid and could admit the bearer into the banquet if the bearer believed and obeyed the call to come. However, in the parable, Jesus EXTENDED the invitations to include anyone who was needy and willing to come.
Does the Parable of the Wedding Banquet confirm the abrogation of the Israelites and invitation to the Gentiles?
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As far as I can tell the "abrogation of the Jews" has not been the theme of this discussion.
If anyone has indicated that they think that salvation did not come to the world through the Jews or that Jews are excluded from it, I have missed that.
I have made mention of the destruction of Jerusalem, because I think that the parable contains a reference to it.
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Undergrace1
Guest
How about prophecies?
The Lord, who stretches out the heavens, who lays the foundation of the earth, and who forms the human spirit within a person, declares: 2 “I am going to make Jerusalem a cup that sends all the surrounding peoples reeling. Judah will be besieged as well as Jerusalem. 3 On that day, when all the nations of the earth are gathered against her, I will make Jerusalem an immovable rock for all the nations. All who try to move it will injure themselves. 4 On that day I will strike every horse with panic and its rider with madness,” declares the Lord. “I will keep a watchful eye over Judah, but I will blind all the horses of the nations. 5 Then the clans of Judah will say in their hearts, ‘The people of Jerusalem are strong, because the Lord Almighty is their God.’
6 “On that day I will make the clans of Judah like a firepot in a woodpile, like a flaming torch among sheaves. They will consume all the surrounding peoples right and left, but Jerusalem will remain intact in her place.
7 “The Lord will save the dwellings of Judah first, so that the honor of the house of David and of Jerusalem’s inhabitants may not be greater than that of Judah. 8 On that day the Lord will shield those who live in Jerusalem, so that the feeblest among them will be like David, and the house of David will be like God, like the angel of the Lord going before them. 9 On that day I will set out to destroy all the nations that attack Jerusalem.
10 “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit[a] of grace and supplication. They will look on[b] me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son. 11 On that day the weeping in Jerusalem will be as great as the weeping of Hadad Rimmon in the plain of Megiddo. 12 The land will mourn, each clan by itself, with their wives by themselves: the clan of the house of David and their wives, the clan of the house of Nathan and their wives, 13 the clan of the house of Levi and their wives, the clan of Shimei and their wives, 14 and all the rest of the clans and their wives. Zech12
This passage is directed to CR, and it would be unfair for me to answer in his place before he gets a chance to respond, but I have found Calvins commentaries and the footnotes enlightening on that chapter, and will share them:
https://biblehub.com/commentaries/calvin/zechariah/12.htm
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Undergrace1
Guest
Im sorry, I don't read commentaries, but you are welcome to give your thoughts on it, I will post the following to you:
Again the word of the Lord came to me: 17 “Son of man, when the people of Israel were living in their own land, they defiled it by their conduct and their actions. Their conduct was like a woman’s monthly uncleanness in my sight. 18 So I poured out my wrath on them because they had shed blood in the land and because they had defiled it with their idols. 19 I dispersed them among the nations, and they were scattered through the countries; I judged them according to their conduct and their actions. 20 And wherever they went among the nations they profaned my holy name, for it was said of them, ‘These are the Lord’s people, and yet they had to leave his land.’ 21 I had concern for my holy name, which the people of Israel profaned among the nations where they had gone.
22 “Therefore say to the Israelites, ‘This is what the Sovereign Lord says: It is not for your sake, people of Israel, that I am going to do these things, but for the sake of my holy name, which you have profaned among the nations where you have gone. 23 I will show the holiness of my great name, which has been profaned among the nations, the name you have profaned among them. Then the nations will know that I am the Lord, declares the Sovereign Lord, when I am proved holy through you before their eyes.
24 “‘For I will take you out of the nations; I will gather you from all the countries and bring you back into your own land. 25 I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. 26 I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. 27 And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. 28 Then you will live in the land I gave your ancestors; you will be my people, and I will be your God Ezekiel36:16-28
Calvin, Luther and the other "Reformers" DEVIATED from the pure gospel that had been taught ever since the time of the Apostles. We can easily see this when we read the writings of the "Ante-Nicene" teachers who came before Augustine. These men for three centuries had affirmed that man had been given the power to choose and simply needed to be persuaded through the conviction of our hearts and through the power of the gospel.
The idea that mankind's WILL is so corrupt that, even when we know the truth, our corrupt WILLS will not let us believe the gospel or to submit to Christ. If we are helpless to make that choice then we will not respond to the truth or to the influence of the Spirit. Therefore, the only way God can change our direction and save us by ACTING upon us is by exerting an irresistible influence (called "grace") that changes our wills for us. Interestingly, this SYSTEM of theology was NOT the original gospel proclaimed by the Ante-Nicene Christians who preceded Augustine. While you seem to admire the Reformer's theological system (expressed in Calvin's commentaries) the fruit of the Reformers lives was not consistent with the marks of true sons and servants of the Lord Jesus Christ.
Replacement theology is the belief that the Jews no longer have a role to play in the redemptive plan of God at least no more than any other people. However, Revelations, speaks of a time when certain Jewish people will play a dramatic role in the redemptive plan even going as far as to list how many OUT OF EACH TRIBE will be specially used and protected by God, Revelation gives a list of who will be used from each tribe. Unless we adopt an allegorical and typological hermeneutic I assume a literal interpretation of these "tribes."
I do not admire the reformers system, but do not regard them as entirely ignorant either.
In Calvin's case I think that his hyper Calvinist followers gave him a bad name.
Calvin himself focused on the sovereignty of God, but not to the extent of denying the responsibility of man.
This is all beside the point regarding the link I provided on Zechariah 12 though.
Calvin (born 1509) lived too early to have any political bias about modern Israel and the context of his interpretation of the chapter I think rings true both to the words of the prophesy and to the time in which Zechariah spoke them.
I do not worship Calvin, and feel free to disagree with him where appropriate.
The commenters in the footnotes are the same.
I am not pretending to be unaware of that divide.
Both camps accuse the other of "replacement theology" while interpreting passages to fit their view.
These discussions are more valuable when there is a degree of respect and humility.
My only difference with you on the book of Ruth has been on the idea that Ruth Boaz and Naomi represent a "Gentile Church".
That is why I pointed out that Ruth was fully included in the citizenship of Israel.
The nearer kinsman acted without faith and understanding, but who is to say that God was not merciful to him in the end.
The faith and understanding of Ruth Boaz and Naomi is what defines the Israel of God both in that time and in this.
Remember that God later cast out Israel for their lack of obedience through faith, and then restored the remnant on account of their faith.
The context of that passage is the second temple restoration of Israel.
That makes sense because of the time that Ezekiel spoke those words, and is proven beyond reasonable doubt in the final chapters of the book of Ezekiel.
The building of the second temple is described in detail, and God delights in it.
A structure or creation does not become the temple of God unless God is pleased to dwell in it, and God would not delight in the building of a third temple.
Temples are for sacrifice, and Jesus is the final sacrifice for sin.
Acts 7:49
Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest?
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Undergrace1
Guest
The context of the passage in Ezekiel 36 is quite clear, God would return the Israelites to their biblical homeland and bless them there, and he would, at a time still to come draw them en masse to himself, and reveal Christ to them as their saviour. So many prophecies concerning this in the OT
In 1948 Israel became a nation again in their biblical homeland, or part thereof
Its a bit like when Jesus walked this earth. The people had the biblical prophecies concerning him, but most refused to see it
Yes God returned the Israelites so that His name would be glorified in the revelation of Christ.
To re use the prophesy for 1948 I think is problematic because it forces us to mythologize the real events.
The absence of a command from God to do 1948 also leads me to think that it was done by the will of man.
I hope CR and yourself will not mind if I consider your Zechariah 12 prophesy with this thought in mind.
We know from earlier chapters that the first return under Zerubbabel (536BC) has already succeeded.
There will be another return under Ezra (457BC) 79 years afterwards, and 11 years after that the walls will be built.
This smaller remnant is in a vulnerable state, not like nuclear armed modern Israel, and certainly not like corrupt Israel before the captivity.
The temple is built (or maybe being built?) but there are no walls and the population is small, so there is little visible defense against the cruelty of enemies.
God therefore undertakes to protect them in a miraculous way vs.2-9
The "tents of Judah" are outside the Jerusalem area, and God intends to glorify them (vs. 6 and 7) in defending Israel for the glory of the house of David, into which Christ will be born.
There is a prophesy about the first coming of Christ from v. 10-14.
So we see how well Zechariah 12 fits the events of its time.
I do not think that people with genuine desire to understand the truth of God's word would attempt to push a prophesy like that into the future, especially as it authorizes Jesus Christ.
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Undergrace1
Guest
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Undergrace1
Guest
The prophecy is at a time the armies of the world/all the nations of the earth are gathered against Jerusalem and attack it, when did this happen?
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Undergrace1
Guest
When did the following take place?
A day of the Lord is coming, Jerusalem, when your possessions will be plundered and divided up within your very walls.
2 I will gather all the nations to Jerusalem to fight against it; the city will be captured, the houses ransacked, and the women raped. Half of the city will go into exile, but the rest of the people will not be taken from the city. 3 Then the Lord will go out and fight against those nations, as he fights on a day of battle. 4 On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south. 5 You will flee by my mountain valley, for it will extend to Azel. You will flee as you fled from the earthquake[a] in the days of Uzziah king of Judah. Then the Lord my God will come, and all the holy ones with him.
6 On that day there will be neither sunlight nor cold, frosty darkness. 7 It will be a unique day—a day known only to the Lord—with no distinction between day and night. When evening comes, there will be light.
8 On that day living water will flow out from Jerusalem, half of it east to the Dead Sea and half of it west to the Mediterranean Sea, in summer and in winter.
9 The Lord will be king over the whole earth. On that day there will be one Lord, and his name the only name.
10 The whole land, from Geba to Rimmon, south of Jerusalem, will become like the Arabah. But Jerusalem will be raised up high from the Benjamin Gate to the site of the First Gate, to the Corner Gate, and from the Tower of Hananel to the royal winepresses, and will remain in its place. 11 It will be inhabited; never again will it be destroyed. Jerusalem will be secure.
12 This is the plague with which the Lord will strike all the nations that fought against Jerusalem: Their flesh will rot while they are still standing on their feet, their eyes will rot in their sockets, and their tongues will rot in their mouths. 13 On that day people will be stricken by the Lord with great panic. They will seize each other by the hand and attack one another. 14 Judah too will fight at Jerusalem. The wealth of all the surrounding nations will be collected—great quantities of gold and silver and clothing. 15 A similar plague will strike the horses and mules, the camels and donkeys, and all the animals in those camps.
16 Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the Lord Almighty, and to celebrate the Festival of Tabernacles. 17 If any of the peoples of the earth do not go up to Jerusalem to worship the King, the Lord Almighty, they will have no rain. 18 If the Egyptian people do not go up and take part, they will have no rain. The Lord[b] will bring on them the plague he inflicts on the nations that do not go up to celebrate the Festival of Tabernacles. 19 This will be the punishment of Egypt and the punishment of all the nations that do not go up to celebrate the Festival of Tabernacles.
20 On that day holy to the Lord will be inscribed on the bells of the horses, and the cooking pots in the Lord’s house will be like the sacred bowls in front of the altar. 21 Every pot in Jerusalem and Judah will be holy to the Lord Almighty, and all who come to sacrifice will take some of the pots and cook in them. And on that day there will no longer be a Canaanite[c] in the house of the Lord Almighty. Zech14
A day of the Lord is coming, Jerusalem, when your possessions will be plundered and divided up within your very walls.
2 I will gather all the nations to Jerusalem to fight against it; the city will be captured, the houses ransacked, and the women raped. Half of the city will go into exile, but the rest of the people will not be taken from the city. 3 Then the Lord will go out and fight against those nations, as he fights on a day of battle. 4 On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south. 5 You will flee by my mountain valley, for it will extend to Azel. You will flee as you fled from the earthquake[a] in the days of Uzziah king of Judah. Then the Lord my God will come, and all the holy ones with him.
6 On that day there will be neither sunlight nor cold, frosty darkness. 7 It will be a unique day—a day known only to the Lord—with no distinction between day and night. When evening comes, there will be light.
8 On that day living water will flow out from Jerusalem, half of it east to the Dead Sea and half of it west to the Mediterranean Sea, in summer and in winter.
9 The Lord will be king over the whole earth. On that day there will be one Lord, and his name the only name.
10 The whole land, from Geba to Rimmon, south of Jerusalem, will become like the Arabah. But Jerusalem will be raised up high from the Benjamin Gate to the site of the First Gate, to the Corner Gate, and from the Tower of Hananel to the royal winepresses, and will remain in its place. 11 It will be inhabited; never again will it be destroyed. Jerusalem will be secure.
12 This is the plague with which the Lord will strike all the nations that fought against Jerusalem: Their flesh will rot while they are still standing on their feet, their eyes will rot in their sockets, and their tongues will rot in their mouths. 13 On that day people will be stricken by the Lord with great panic. They will seize each other by the hand and attack one another. 14 Judah too will fight at Jerusalem. The wealth of all the surrounding nations will be collected—great quantities of gold and silver and clothing. 15 A similar plague will strike the horses and mules, the camels and donkeys, and all the animals in those camps.
16 Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the Lord Almighty, and to celebrate the Festival of Tabernacles. 17 If any of the peoples of the earth do not go up to Jerusalem to worship the King, the Lord Almighty, they will have no rain. 18 If the Egyptian people do not go up and take part, they will have no rain. The Lord[b] will bring on them the plague he inflicts on the nations that do not go up to celebrate the Festival of Tabernacles. 19 This will be the punishment of Egypt and the punishment of all the nations that do not go up to celebrate the Festival of Tabernacles.
20 On that day holy to the Lord will be inscribed on the bells of the horses, and the cooking pots in the Lord’s house will be like the sacred bowls in front of the altar. 21 Every pot in Jerusalem and Judah will be holy to the Lord Almighty, and all who come to sacrifice will take some of the pots and cook in them. And on that day there will no longer be a Canaanite[c] in the house of the Lord Almighty. Zech14
I have to correct myself here, because the title of the thread is "Does the parable of the wedding banquet confirm the abrogation of the Israelites...etc"
It is actually relevant to point out that Jesus was offering salvation to the Israelites, and that Paul defended the free offer of the gospel to the Israelites in Rom 11.
It is also true that there is more in the parable than that, including the more weighty matter of the wedding garment.
In response to the unpopular question however, I would still have to answer that the theme of casting away unbelieving Israelites is indeed there.
Maybe re read my post.
You are not at all hearing what I said.
Maybe you walk in sinlessness?
If so Jesus can now give you His throne.
In the account of Boaz and Ruth we aways give credit to Boaz as a “type of Christ” because of his redemptive act. Literally, he is a kinsman redeemer of Naomi’s house by marrying Ruth.
However, one principle often missed is the spiritual implications of marriage: namely “two becoming one flesh”.
“…and the two shall become one flesh’; so then they are no longer two, but one flesh.”
So in the account, you have Boaz who is an Israelite, of the tribe of Judah no less, and Ruth who is a Gentile, a Moabite. Principally, when they joined in marriage and became “one flesh” you had a representation of the risen Christ, who is no longer Jew nor Gentile but a new man containing both.
Paul explained it this way, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.”
Furthermore, from the Boaz and Ruth union, you have the line of David and ultimately the birth of Jesus. So, even though the union included Gentile flesh, the Judaean promise of rule remained unhindered by the Moabite womb of Ruth. Why? Because the promises of God reside not in the flesh of men but in the belief of the one receiving the promises: Jew or Gentile.
So, Boaz is important, for sure, He is like Jesus. But the union of Boaz and Ruth is like the risen Christ. The redemption of both Jew and Gentile are seen in their union, the proof of which is the eventual appearing of Jesus Himself in their line. In Christ, we all share in the blessings and promises of Judah.
However, one principle often missed is the spiritual implications of marriage: namely “two becoming one flesh”.
“…and the two shall become one flesh’; so then they are no longer two, but one flesh.”
So in the account, you have Boaz who is an Israelite, of the tribe of Judah no less, and Ruth who is a Gentile, a Moabite. Principally, when they joined in marriage and became “one flesh” you had a representation of the risen Christ, who is no longer Jew nor Gentile but a new man containing both.
Paul explained it this way, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.”
Furthermore, from the Boaz and Ruth union, you have the line of David and ultimately the birth of Jesus. So, even though the union included Gentile flesh, the Judaean promise of rule remained unhindered by the Moabite womb of Ruth. Why? Because the promises of God reside not in the flesh of men but in the belief of the one receiving the promises: Jew or Gentile.
So, Boaz is important, for sure, He is like Jesus. But the union of Boaz and Ruth is like the risen Christ. The redemption of both Jew and Gentile are seen in their union, the proof of which is the eventual appearing of Jesus Himself in their line. In Christ, we all share in the blessings and promises of Judah.
That is part of the story.
The entirety of it recognizes Naomi as a separate, but redeemed entity.
In fact, the child is given to Naomi.
That dynamic points to her family line continuing through that infant.
Ruth is a difficulty to RT.