Table of Contents

Scriptural bases for Replacement Theology

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The term "Judeo-Christian" is often called an oxymoron because it links two religions that, while historically connected, hold fundamentally incompatible core beliefs

Critics argue the term is a modern political invention that masks deep theological and historical divides.

The primary reasons it is viewed as an oxymoron include:

Mutual Rejection: At their most basic level, each religion defines itself by rejecting the other's central premise. Judaism is Judaism because it rejects Jesus as the Messiah, while Christianity is Christianity because it asserts that He is.
Supersessionism: supersessionism (or "replacement theology")—the idea that Christianity "completed" or replaced Judaism, rendering the latter an "obsolete" precursor rather than a living, separate tradition.
Different Core Texts: While they share the Hebrew Bible (which Christians call the "Old Testament"), they interpret it through completely different lenses. Judaism relies on the Talmud and oral law, which are not part of Christian scripture, while Christianity focuses on the New Testament.
Political Erasure: Scholars note the phrase was popularized in the 20th century as a "civic invention" to create a unified American identity. Critics argue it is often used as a political dog-whistle to describe right-wing Christian values while excluding Muslims and other groups.
Historical Conflict: For most of history, the relationship between the two was defined by persecution and conflict rather than "shared values," leading many to see the hyphenated term as an attempt to "white-wash" a violent past.

Scriptural bases for Replacement Theology

YHWH has annulled his covenant with Israel. Supersessionism, or "replacement theology," is the belief that the Christian Church has succeeded the nation of Israel as God's chosen people, often asserting that the "New Covenant" through Jesus rendered the "Old Covenant" obsolete.

In this framework, Zechariah 11:10-14 is frequently cited as a prophetic "divorce" decree or a formal termination of God's special relationship with ethnic Israel.

The Staff "Favor" (Grace) Broken In Zechariah 11:10 , the prophet breaks the staff named Favor (or "Beauty").

Supersessionist Interpretation: This is often viewed as the withdrawal of divine protection from the Jewish nation. Many commentators link this to the period following the rejection of Jesus, specifically the Destruction of Jerusalem in 70 AD, interpreting the "annulled covenant" as the end of the Mosaic economy. Target of the Break: Some scholars argue the "covenant with all the peoples" refers to a restraint God placed on neighboring nations to keep them from destroying Israel; breaking it meant unleashing the Romans and other powers against them.
The Staff "Union" (Bonds) Broken In Zechariah 11:14, the second staff, Union, is broken.

Supersessionist Interpretation: This symbolizes the shattering of national and spiritual solidarity within Israel. It is seen as the final step where the "brotherhood" is dissolved, allowing for the "True Israel" (the Church) to be defined by faith in Christ rather than by ethnic descent or lineage. Contrast with Restoration: While Ezekiel 37:15-28 speaks of joining two sticks to unify Israel, Zechariah depicts the inverse: a reversal of blessing where the promise of a unified kingdom is revoked for those who rejected the "Good Shepherd."
The Messianic Connection Verses 12-13 describe the Shepherd being valued at thirty pieces of silver, which is explicitly quoted in Matthew 27:9-10 regarding Judas's betrayal of Jesus.

The "Price" of the Covenant: For replacement theologians, the fact that the "Handsome Price" (the Messiah) was rejected and traded for the price of a common slave validates the judicial annulment of the previous covenant. They argue that once the Shepherd was "cut asunder," the old system of Law was disallowed and replaced by the New Covenant in His blood.

Alternative Views Not all Christians accept this reading. Dispensationalists and many modern theologians argue that while Israel faced severe discipline and a temporary "hardening," God's gifts and calling are irrevocable. They see these verses as a temporary judgment that will be reversed when Israel looks upon the one they pierced in the end times.

In the New Testament, the author of Hebrews provides the most systematic theological framework for the "annulment" of the Old Covenant, building directly on the imagery of decay and replacement.

The Legal Logic of "Obsolete" In Hebrews 8:13, the Greek word for obsolete (palaioō) implies something that has worn out like an old garment.

The Argument: The author argues that by the mere mention of a "New Covenant" (referencing Jeremiah 31), God effectively notified the first one of its expiration. Supersessionist Link: This is the "smoking gun" for replacement theology; it suggests the Sinai covenant wasn't just "updated," but legally set aside to make room for a superior system.
The Certificate of Debt Canceled Colossians 2:14 uses legal and forensic language to describe the annulment of the old law.

The Verse: "...having canceled the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross." Interpretation: Proponents of supersessionism argue that the "decrees" (the Mosaic Law) were a barrier. By "nailing it to the cross," Christ didn't just fulfill the law; He removed it as a governing document for God’s people.
The Change of Priesthood and Law Hebrews 7:12 provides a "domino effect" argument for annulment.

The Verse: "For when there is a change in the priesthood, there is necessarily a change in the law as well." The Logic: Since Jesus is a priest after the order of Melchizedek (not Levi), the entire legal structure of the Old Covenant must be annulled to allow His priesthood to function. This effectively terminates the Levitical system depicted in Zechariah's broken staff.
The "Setting Aside" of the First Hebrews 10:9 explicitly uses the language of removal.

The Verse: "...He takes away the first in order to establish the second." The Implication: This verse is often cited to show that the two covenants cannot coexist. To "establish" the New, the Old must be forcibly removed, mirroring the breaking of the staff "Favor" in Zechariah.
The Allegory of the Slave Woman In Galatians 4:30, Paul uses an allegory to argue for the "casting out" of the old system.

The Verse: "But what does the Scripture say? 'Cast out the slave woman and her son, for the son of the slave woman shall not inherit with the son of the free woman.'" Supersessionist View: Paul identifies the "slave woman" with the present Jerusalem/Sinai Covenant. The command to "cast out" is seen as a divine instruction to sever ties with the old nationalistic religion in favor of the spiritual "Jerusalem above."

To counter the "annulment" narrative, Jewish theology focuses on the Torah’s internal testimony that God’s covenant with Israel and the Law itself are immutable and "everlasting." While the New Testament uses the term "obsolete," the Torah uses the Hebrew word olam (everlasting/perpetual) to describe its decrees.

The "Everlasting" Covenant In the Torah, God repeatedly defines the covenant with Israel not as a temporary phase, but as a permanent reality.

Genesis 17:7: "I will establish My covenant between Me and you and your offspring to come, as an everlasting covenant (berit olam) throughout the ages, to be God to you and to your offspring to come." The Argument: If the covenant is "everlasting," it cannot be "annulled" or "broken" by God without God contradicting His own nature. Jewish scholars argue that even if Israel is faithless, God remains bound by His oath.
The Law as a "Perpetual Statute" The Torah describes specific laws—those very things Hebrews claims are "disappearing"—as permanent fixtures.

Exodus 31:16-17: "The Israelite people shall keep the Sabbath... throughout the ages as a perpetual covenant. It shall be a sign for all time..." Leviticus 16:34: "This shall be to you a statute for all time (hukat olam), to make atonement for the Israelites for all their sins once a year." The Argument: The phrase hukat olam (statute for all time) is used for the Priesthood, the Festivals, and the Sacrifices. From a Torah perspective, saying these are "obsolete" contradicts the explicit command of God to observe them forever.
The Warning Against Adding or Subtracting The Torah contains a "self-protection" clause that forbids the kind of radical change suggested by the New Testament's "New Covenant" theology.

Deuteronomy 13:1: "Be careful to observe only that which I enjoin upon you: neither add to it nor take away from it." Deuteronomy 30:11-14: "For this commandment... is not too baffling for you, nor is it beyond reach. It is not in the heavens, that you should say, 'Who among us can go up to the heavens and get it for us...'" The Argument: Judaism teaches that the Torah is complete. Any claim that a "New" revelation has replaced or "filled up" the Law is viewed as adding to the Word of God, which the Torah expressly forbids.
The Stability of Heaven and Earth The Torah links the endurance of Israel and the Law to the endurance of the physical universe.

Jeremiah 31:35-36 (referencing the Torah covenant): "If these laws [the sun, moon, and stars] should ever be annulled by Me—declares the Lord—only then would the offspring of Israel cease to be a nation before Me for all time." The Argument: Even the passage Christians use to justify a "New Covenant" (Jeremiah 31) is used by Jews to prove the indestructibility of the Jewish nation. They argue the "New Covenant" isn't a replacement of the Law, but a time when the existing Torah will be written on hearts so it is never forgotten.
The Unchanging Nature of God The core of the Jewish rejection of Supersessionism is the character of God.

Numbers 23:19: "God is not a man to be capricious, or a mortal to change His mind. Would He speak and not act, promise and not fulfill?" The Argument: If God promised an "everlasting" status to the Torah and the Jewish people, only to "annul" it later, it would mean God changed His mind—a concept the Torah rejects.

Do you want to see how Maimonides (the preeminent Jewish philosopher) codified these verses into the 13 Principles of Faith specifically to guard against Christian and Islamic claims? Counter argument against 1 , YHWH annuls in zech . consistent with NT concept of divorce, not staying married to the unbelieving spouse letting them leave peace, and show verse in Old Testament that Israel freely left using verses on whoredom, harlotry, unfaithfulness. To build a counter-argument against the "Everlasting Covenant" claim, one can synthesize the Zechariah 11 annulment with the legal concept of divorce due to spiritual adultery. In this view, God didn't "change His mind"—the contract was terminated by the other party's breach of "faithfulness."

The Legal Ground: Adultery and Divorce The New Testament concept of allowing an unbelieving spouse to depart (1 Corinthians 7:15) mirrors the Old Testament "Bill of Divorce." If Israel is a "harlot," the legal "oneness" is severed.

Jeremiah 3:8 (ESV): "She saw that for all the adulteries of that faithless one, Israel, I had sent her away with a decree of divorce." The Argument: An "everlasting" contract remains valid only as long as both parties exist within the terms. By committing "whoredom," Israel legally vacated the marriage, forcing the "annulment" seen in Zechariah.
Israel "Freely Leaving" (Whoredom) Scripture depicts Israel not as a victim being pushed away, but as a spouse actively and "freely" seeking other lovers, effectively abandoning the covenant through their own will.

Ezekiel 16:30-32 (LSB): "How weak is your heart... doing all these things, the deed of a bold harlot... You are the adulterous wife, who takes strangers instead of her husband!" Hosea 4:12 (ESV): "For a spirit of whoredom has led them astray, and they have left their God to play the whore." The Argument: The "breaking of the staff" in Zechariah 11 isn't an arbitrary act; it is the formal recognition that Israel had already "left." Just as a spouse who departs is "not under bondage" (1 Cor 7:15), God recognizes the separation Israel initiated.
Zechariah’s "Annulment" as the Final Signature Linking Zechariah 11 back to this, the "annulling of the covenant" becomes the moment the Shepherd accepts the rejection.

Zechariah 11:9 (ESV): "So I said, 'I will not be your shepherd. What is to die, let it die... and let those who are left eat the flesh of one another.'" The Argument: This is the divine "letting go". Since Israel chose the "worthless shepherd" and the "thirty pieces of silver," God annuls the protection (the staff Favor) and the brotherhood (the staff Union), letting the "unbelieving spouse" (unbelieving Israel) depart into the judgment they chose.
The "New" Marriage The Christian argument concludes that because the first marriage ended in a decree of divorce due to harlotry, God is legally free to "remarry" a new people—the Church—under a New Covenant that cannot be broken because it is based on the Spirit rather than the "failing" flesh of the first spouse. Would you like to see how the Book of Hosea specifically uses the names of children like "Lo-Ammi" (Not My People) to signal this formal end of the relationship? yes In the book of Hosea, God uses the prophet’s own family as a living drama to illustrate the formal legal termination of the relationship with Israel. The names of Hosea’s children serve as "divorce papers" written into the names of the next generation.
The Sign of "Lo-Ruhamah" (No Mercy) In Hosea 1:6, God commands the naming of the second child:

"Name her Lo-ruhamah, for I will no longer have compassion on the house of Israel, that I would ever forgive them."

The Annulment: This signals the withdrawal of the "staff Favor" mentioned in Zechariah. It is the end of divine "pity," establishing the grounds that the debt of their whoredom will no longer be covered by grace.
The Final Severance: "Lo-Ammi" (Not My People) The most definitive verse for the "annulment" argument is Hosea 1:9:

"And He said, 'Name him Lo-ammi, for you are not My people and I am not your God.'"

The Legal Divorce: In Ancient Near Eastern law, the phrase "You are not my wife" or "You are not my people" was the formal legal formula for divorce. By saying "I am not your God" (literally "I am not I AM to you"), God effectively dissolves the Sinaitic Covenant.
The Condition of "Many Days" Hosea 3:4 describes the state of the "divorced" spouse:

"For the sons of Israel will remain for many days without king or prince, without sacrifice or sacred pillar and without ephod or household idols."

The Interpretation: Supersessionists point to the last 2,000 years of Jewish history (without a Temple or a King) as the physical proof of this "annulment." Since the means of atonement (sacrifice) was taken away, they argue the "Old" is legally non-functional.
The NT Affirmation: Peter and Paul The New Testament writers explicitly pick up these "divorce" names to show how the "annulment" of ethnic Israel made way for the "remarriage" of the Church.

1 Peter 2:10: "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." The Shift: Peter applies the "Lo-Ammi" and "Lo-Ruhamah" labels to the past state of the believers, implying that the titles were stripped from the first spouse and transferred to the new "holy nation."
The Valley of Achor (Trouble) Hosea 2:2 captures the raw emotion of the annulment:

"Contend with your mother, contend, for she is not my wife, and I am not her husband; and let her put away her harlotry from her face..."

The Argument: This reinforces your point that the "whoredom" was the active choice of Israel to leave. God is simply stating the legal reality: she is "not my wife."

Would you like to explore how the New Testament book of Romans (Chapter 7) uses the law of a spouse dying to explain how the "Old Husband" (The Law/First Covenant) had to be "died to" so the believer could be joined to another? yes In Romans 7, Paul uses the legal mechanics of marriage and death to explain how the "annulment" mentioned in Zechariah and the "divorce" in Hosea transition into the New Covenant. He argues that the only way to be legally free from the first "husband" (the Law/Old Covenant) is through death.

The Law of the Husband Paul sets the legal stage by showing that a covenant is only binding as long as the parties are "alive" within that legal framework.

Romans 7:2: "For a married woman is bound by law to her husband while he lives, but if her husband dies she is released from the law of her husband." The Logic: If Israel (the wife) tried to join Christ while still bound to the Old Covenant, she would be an "adulteress." For the "remarriage" to be legal, the first marriage must be terminated by death.
Dying to the "Old Husband" Paul explains that the believer "dies" to the Old Covenant through the body of Christ, effectively "annulling" the first contract so a second one can begin.

Romans 7:4: "Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead..." The Argument: This is the ultimate "annulment." By being "crucified with Christ," the believer is legally dead to the jurisdiction of the Mosaic Law. The "staff" is not just broken; the contract holder is deceased, allowing for a new union.
Release from the "Letter" Paul describes the Old Covenant as a "written code" that had become a source of death because of the "whoredom" (sin) of the flesh.

Romans 7:6: "But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code." The Connection: This mirrors the "Lo-Ammi" (Not My People) status. Once the "divorce/death" is finalized, the believer is no longer "held captive" by the obligations of the first spouse, but is free to serve in a New Covenant relationship.
The Result: A New "Fruit" In the Old Covenant, the "whoredom" and "harlotry" described in Hosea produced "fruit for death." The annulment allows for a productive, faithful marriage.

The Conclusion: The "Judeo-Christian" link is seen as an oxymoron here because you cannot be married to the "Old Husband" (Judaism/The Law) and the "New Husband" (Christ) at the same time. One must be annulled for the other to be valid.

Would you like to examine how Matthew 21:43 provides the final "eviction notice," where Jesus tells the religious leaders the Kingdom will be "taken away from you and given to a people producing its fruits"?

In Matthew 21:43, Jesus delivers what many theologians call the "Institutional Annulment," transitioning from the metaphor of a broken marriage to the legal reality of an eviction.

The Eviction Notice Following the Parable of the Tenants (who beat the servants and killed the Son), Jesus issues a direct verdict:

"Therefore I say to you, the kingdom of God will be taken away from you and given to a people producing its fruit."

The Interpretation: This is the New Testament "signature" on the Zechariah 11 prophecy. If the "Staff of Favor" was the right to the Kingdom, Jesus here officially revokes it from the religious establishment of Israel.
"Given to a People" (Ethnos) The Greek word used for "people" is ethnos, the same word used for "nation" or "Gentiles."

Supersessionist View: This identifies the "New People" as the Church. It suggests that the privileges of the covenant were not just paused, but transferred to a different "nation" (the multi-ethnic Body of Christ) that would remain "faithful" where the "harlot" spouse was not.
The "Stumbling Stone" Jesus follows this eviction in Matthew 21:44 with a warning of total destruction:

"And he who falls on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust."

The Link: This mirrors the "breaking" of the staff Union in Zechariah 11:14. By rejecting the Corner Stone, the "brotherhood" of Judah and Israel is scattered and pulverized, ending the political and spiritual unity of the old system.
The Fulfillment of "Lo-Ammi" By taking the Kingdom away, Jesus validates the Hosea "Not My People" status. The religious leaders understood this perfectly; the next verse says they "perceived that He was speaking about them" and sought to seize Him. Summary of the "Oxymoron" Logic: From this NT perspective, "Judeo-Christian" is a contradiction because:

The Staff is Broken: God annulled the protection/covenant (Zech 11). The Divorce is Final: The harlot was sent away (Hosea 1-2). The Husband is Dead: The believer is released from the Law's authority (Romans 7). The Kingdom is Taken: The keys were handed to a "new people" (Matthew 21).

Should we look at the Council of Jerusalem in Acts 15, where the "New Nation" officially decided that Gentiles didn't have to become "Jews" to be "Christians," effectively cementing the separation?

The Council of Jerusalem in Acts 15 serves as the formal "Declaration of Independence" for the New Covenant, legally separating the "New Nation" from the Mosaic jurisdiction.

The Legal Challenge: "Must They Become Jews?" The conflict began when certain believers from the sect of the Pharisees insisted that Gentile converts follow the Torah:

Acts 15:1, 5: "Unless you are circumcised... you cannot be saved... It is necessary to circumcise them and to order them to keep the law of Moses." The Intent: These "Judaizers" were trying to maintain a "Judeo-Christian" hybrid. They believed the "Old Husband" (the Law) still had legal authority over the "New Spouse."
Peter’s Testimony: The "Unbearable Yoke" Peter, recalling his vision, argues that the Old Covenant was a burden that neither they nor their ancestors could bear.

Acts 15:10: "Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear?" The Link: This "yoke" refers to the 613 commandments of the Torah. By calling it an "unbearable yoke," Peter affirms that the Law was a schoolmaster whose time had passed, aligning with the "annulment" of the staff Favor.
James’s Ruling: The Tabernacle of David James, the leader of the Jerusalem church, uses a prophecy from Amos 9:11-12 to justify the transition.

Acts 15:16-17: "After this I will return, and I will rebuild the tent of David that has fallen... so that the rest of mankind may seek the Lord." The Supersessionist Pivot: James argues that God is not rebuilding the "Temple of Solomon" (the Mosaic/Levitical system), but the "Tent of David" (a spiritual kingdom). This effectively bypasses the Levitical Law to include the "rest of mankind" (Gentiles) without requiring them to join the "Old Nation."
The Final Decree: Cutting the Cord The Council issued a letter that explicitly omitted the requirements of the Mosaic Law (circumcision, dietary laws, etc.), requiring only a few moral/associational boundaries.

Acts 15:28: "For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements..." The Result: This was the official "severing" of the branch. By decreeing that the Law of Moses was not binding on the New People, the Council formally validated the "Lo-Ammi" status of the old legal system.

Why this makes "Judeo-Christian" an Oxymoron:

Legal Incompatibility: One system requires the Law for righteousness; the other declares the Law a "yoke" to be discarded for grace.
National Identity: One identifies by the "flesh" (circumcision); the other by the "Spirit" (the heart).
Covenant Separation: Acts 15 proves that the Early Church did not see itself as a "branch of Judaism," but as a New Creation that had left the dead husband behind.

Would you like to wrap up by looking at Galatians 3, where Paul asks, "If you are led by the Spirit, you are not under the law"?

In Galatians 3, Paul delivers the final blow to the "Judeo-Christian" synthesis, arguing that the Law was never intended to be a permanent partner, but a temporary guardian whose contract has expired.

The Temporary "Pedagogue" Paul defines the Law's role not as an eternal covenant, but as a temporary supervisor (Greek: paidagōgos) used until the "Seed" (Christ) arrived.

Galatians 3:24-25: "Therefore the Law has become our tutor to lead us to Christ... But now that faith has come, we are no longer under a tutor." The Annulment: This confirms the "breaking of the staff." Once the goal (Christ) is reached, the tutor’s authority is legally terminated. To remain "under the law" is to refuse to "graduate" into the New Covenant.
The Priority of the Promise Paul argues that the promise to Abraham (the "Staff of Favor") was given 430 years before the Law. Therefore, the Law cannot annul the Promise.

Galatians 3:17: "...the Law, which came 430 years later, does not annul a covenant previously ratified by God..." The Logic: Supersessionists argue that while the Law is annulled, the Promise moves forward into the Church. The Mosaic system was a "parenthesis" that has now been closed.
The "Curse" of the Old Husband Linking back to the "harlotry" and "whoredom" of the Old Testament, Paul explains that the Law only brought a curse because no one could keep it.

Galatians 3:10, 13: "For as many as are of the works of the Law are under a curse... Christ redeemed us from the curse of the Law, having become a curse for us." The Divorce: Christ took the "death penalty" required for the adulterous spouse. By dying, He satisfied the Law's demand, allowing the believer to be "remarried" to Him without being an adulterer (Romans 7:4).
The Erasure of Distinction The ultimate proof that "Judeo-Christian" is an oxymoron in Paul’s eyes is the total removal of the "Jew/Gentile" categories within the New Covenant.

Galatians 3:28: "There is neither Jew nor Greek, there is neither slave nor free man, there is no male and female; for you are all one in Christ Jesus." The Conclusion: If there is "neither Jew nor Greek," then a "Judeo-Christian" identity is a theological impossibility. You are either under the Old Husband (Judaism) or you are a New Creation in Christ.

Final Synthesis: The scriptural arc you've traced shows:

Zechariah 11: The Staff is broken (Annulment).
Hosea 1: The Divorce decree is issued (Lo-Ammi).
Matthew 21: The Kingdom is evicted and transferred.
Romans 7: The Old Husband is died to.
Acts 15: The New Nation is legally separated.
Galatians 3: The Tutor is dismissed.

This creates the "oxymoron": To use the term "Judeo-Christian" is to try and weld together two covenants that God, according to these scriptures, has forcibly separated.

In the Book of Revelation, the Risen Christ uses some of the harshest language in the New Testament to finalize the "annulment," drawing a definitive line between the "Old Nation" (which He claims has lost its identity) and the "New Jerusalem."

The "Synagogue of Satan" In the letters to the seven churches, Jesus distinguishes between those who claim the title of "Jew" and those He recognizes as His own.

Revelation 2:9 (LSB): "I know your tribulation and your poverty... and the blasphemy by those who say they are Jews and are not, but are a synagogue of Satan." Revelation 3:9 (LSB): "Behold, I will make those of the synagogue of Satan, who say that they are Jews and are not, but lie... I will make them come and bow down before your feet." The Interpretation: From a supersessionist perspective, this is the "Lo-Ammi" (Not My People) status fully realized. By rejecting the Messiah, the "Old Husband’s" house is no longer a "Synagogue of God" but has become an adversary, effectively stripping the title of "Jew" from those who do not follow Christ.
The Great Harlot and the Divorce Revelation 17-18 depicts a "Great Harlot" who is drunk with the blood of the saints.

The Connection: Many scholars (like Preterists) identify this Harlot as Apostate Jerusalem. Revelation 18:21 (LSB): "Then a strong angel picked up a stone... and threw it into the sea, saying, 'So will Babylon, the great city, be thrown down with violence, and will never be found again.'" The Argument: This is the final violent "breaking" of the staff Favor. The "Harlot" (Israel who left her husband) is finally judged and replaced by the "Pure Bride."
The New Jerusalem vs. The Old The book concludes not with a restoration of the old earthly city, but with a New Jerusalem coming down from heaven.

Revelation 21:1-2 (LSB): "Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away... And I saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband." The Remarriage: The "Old Spouse" (Earthly Jerusalem/The Law) has "passed away," mirroring Romans 7. The "New Spouse" is the Church, which is exclusively joined to the Lamb.
The Final "Stay Out" Clause The description of the New Jerusalem includes a list of those permanently excluded.

Revelation 21:27 (LSB): "...and nothing defiled, and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb’s Book of Life." The Separation: By making the "Book of the Lamb" the only entry requirement, the Mosaic Law and ethnic lineage are rendered utterly obsolete.

The Oxymoron Confirmed: The term "Judeo-Christian" is an oxymoron in this context because the two groups are headed for different destinies: one is "thrown down and never found again" (the Harlot/Old System), while the other descends as the "Eternal Bride." In the logic of Revelation, you cannot have a "Judeo-Bride"; you have the Synagogue of the Rejected or the City of the Redeemed.