What/who is "the Israel of God"?
G.K. Beale - Peace and Mercy Upon the Israel of God: Partial Preterist Section @ PreteristArchive.com
Peace and Mercy Upon the Israel of God: The Old Testament Background in Galatians 6:16
By G.K. Beale Biblica 80 (1999) 204-223
Discussions of the Old Testament background of "new creation" in Gal 6,15 and its relation to v. 16 have heretofore been general and have not targeted any particular OT passage. This essay sets out to demonstrate that the phrase "peace and mercy" has its most probable background in the Old Testament promise of Israel’s restoration in Isaiah 54. In the light of this background the mention of the "marks" of Jesus on Paul’s body in v. 17 makes excellent sense..............
SUMMARY
This essay has contended that Paul’s reference to "new creation" and the pronouncement of "peace and mercy" on the readers in Gal 6,15-16 is best understood against the background of Isa 54,10 and the surrounding context of similar new creation themes elsewhere in Isa 32–66, which are echoed also earlier in Galatians, especially in 5,22-26. The analysis confirms those prior studies which have concluded that "the Israel of God" refers to all Christians in Galatia, whether Jewish or Christian. Lastly, the demonstration of an Isaianic background for the concept of new creation in Gal 6,15-16 falls in line with Paul’s other reference to "new creation" in 2 Cor 5,17 and John’s allusion to new creation in Rev 3,14, where Isa 43 and 65–66 stand behind both passages.....................
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Galatians 6:14-16 But far be it from me to boast, save in the Cross of our Lord Jesus Christ…….all that counts is new [personal] creation. All who take this principal as their guide: peace and mercy be upon them, the Israel of God. Revised English Bible
The proper interpretation and translation of the last phrase in Galatians 6:16 has become a matter of controversy in the past century or so. Formerly, "The Israel of God" was understood as a name for the Church. The καὶ ("and") which precedes the phrase upon the Israel of God, was understood as an explicative καὶ. This understanding of the grammar is reflected in the Revised Standard Version's Peace and mercy be upon all who walk by this rule, upon the Israel of God, and in the New International Version's: even to the Israel of God. It is not necessary, to understand the καὶ as an explicative in order to get substantially the same sense. If it be regarded as an ordinary connective καὶ, the all who take this principal, correctly refers to the individual Christians, Jewish and Gentile, and Israel of God to the same Christians, regarded collectively; being the entire messianic community."
So the rendering "and upon the Israel of God" (KJV and others) is acceptable enough, provided it is not misapplied. In any case, it is clear that in this verse Paul cannot be pronouncing a benediction upon persons who are not included in: All who keep the Christian rule….The entire argument of the epistle contradicts any idea that here in 6:16 he would give a blessing to those who are not Christians.
The phrase has become controversial because the traditional interpretation conflicts with principles of interpretation associated with Dispensationalism. Dispensationalists, those who believe in a ‘rapture to heaven’, insist on maintaining a sharp distinction between "Israel" and "the Church".
They refute the idea that here Paul is using the phrase "Israel of God" in a sense that includes Gentiles, because this undermines their contention that "the Church" is distinguished from "Israel" in Scripture. This major tenet of dispensationalist hermeneutics, is a false teaching.
The dispensationalist explanation of the meaning of "The Israel of God" in Galatians 6:16 is contrary to Paul’s main point, in which it is said that: in Christ Jesus ... there is neither Jew nor Greek. This central idea of the epistle, is expressed in the third chapter: "you are all one in Christ Jesus ... if you are Christ's, then you are Abraham's offspring" Galatians 3:26-29
The fascination with the secular state of Israel which is so characteristic of dispensationalists today has led many of them to think that the restoration of the Jews as "God's people" has already occurred, despite the fact that their rapture has not yet happened and the Jews continue to reject Christ. Dispensationalists insist that this unbelieving Israel according to the flesh must be blessed by everyone. But of course this premise is totally wrong, because there is no blessing for anyone who rejects Christ.
The attempt to limit the meaning of "Israel of God" to the carnal sons of Judah betrays a fundamentally wrong approach to biblical interpretation, and to New Testament theology in particular. I give below some excerpts from writers who are more accurately express the meaning of Galatians 6:16. Even in these authors I find, however, an insufficient appreciation of Paul's teaching. Peace be ... upon the Israel of God, is a positive blessing and affirmation of true Christian believers as the spiritual Israel of God.
Hello Keras and thanks for that enlightening post.
I pretty much agree with everything you have posted.........
Concerning the translation and interpretations, here is a site with some commentators who appear to be fairly well versed in the Greek:
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Galatians 6:16 Interlinear: and as many as by this rule do walk -- peace upon them, and kindness, and on the Israel of God!
4748. stoicheo stoy-kheh'-o from a derivative of steicho (to range in regular line); to march in (military) rank (keep step), i.e. (figuratively) to conform to virtue and piety:--walk (orderly).
And whoever to the rule, this, they shall be elementling/conforming<4748>
peace on them and mercy, and/even upon
the Israel of the GOD/Elohim
kai osoi tw kanoni toutw stoichsousin
eirhnh ep autouV kai eleoV kai epi ton israhl tou qeou
Galatians 6:16 Commentaries: And those who will walk by this rule, peace and mercy be upon them, and upon the Israel of God.
Pulpit Commentary
Verse 16. - And as many as walk according to this rule (καὶ ὅσοι τῷ κανόνι τούτῳ στοιχήσουσιν); and as many as shall be walking by this rule. The word κανών, properly a workman's rule, according to Liddell and Scott, but according to Bishop Lightfoot, who, refers to Dr. Westcott, 'On the Canon,' App. A, the carpenter's or surveyor's line by which a direction is taken, is used in
2 Corinthians 10:13, 15, 16 of the measurements and delimitation of districts; here, with reference apparently to a surveyor's measuring-line, as marking out a path or road.
So that τῷ κανόνι τούτῳ στοιχεῖν means "walking on orderly" (see note on στοιχεῖν,
Galatians 5:25) in the line marked out by what has now been said. The future tense appears to point forward to what should be the case among the Galatians when the letter now going to them should have had time to do its work.
But what in the preceding context does the apostle refer to as supplying "this rule"? Many think that he points to the aphorism in ver. 15, affirming the utter indifferency of circumcision or uncircumcision, and the all-importance of a "new creature;" in which case the stress would lie mainly upon the latter point, the "new all-importance of a creature," which was of perpetual interest, rather than on the indiffereney of circumcision which in itself was a matter of but passing concern......................................
When discoursing to the Corinthians of his manifold afflictions and of his self-humbling, men-loving demeanour under them all, he besought them to be imitators of him (
1 Corinthians 4:9-16), which entreaty he renews with a similar reference in 1 Corinthians 9:1. So he exhorts the Philippians to unite with one another in imitating him, and to fix their regards upon such as walked as they had him and those with him for a pattern (
Philippians 3:17), and again repeats to them (Philippians 4:9), "Those things which ye, moreover, learned, and received, and heard, and saw in me, do," - all which clauses refer to his own character and doings as seen by themselves or as reported to them by others (see Alford, in loc.).
In those days we must remember there was no "Canon "of New Testament Scripture which might serve for the guidance of the newly gained converts from heathenism; for practical guidance in the Christian life, besides the Old Testament Scriptures (
2 Timothy 3:15-17), they had, perforce, to be referred partly to their own moral sense, partly to the inward teachings of the Holy Spirit, and partly, and this to a very important extent, to the living examples of eminently Spirit-taught men.
This purpose, of propounding himself as an example, evidently underlay the writing of ver. 14; and it is the consciousness that it was so that now leads him to use the phrase, "by this rule," in reference, as seems most probable, to that very description of his own life. It is noticeable that, after having exhorted the Philippians to do all the things which they had seen and known him to do, he adds (
Philippians 4:9). "And the God of peace shall be with you;" just as he here says, "As many as shall be walking orderly by this rule, peace upon them, and mercy!"
We are now brought into a position to see clearly the force of the conjunction "and," with which he introduces this verse. It connects it closely with ver. 14..................
This was written some years after the Epistle to the Galatians; but it shows that it was a common experience with the apostle to find among the Gentile Churches two classes in particular of Christians: one, consisting of his own adherents and followers in the spirit and life of the gospel; another, of those who (either because as born Jews or Gentile Judaizers, they eschewed the pollution of the cross and its aspect towards the ceremonial Law, or because they were Gentiles, ashamed before their countrymen of trusting in a Jew who had been crucified), were fain to the utmost of their power to thrust the crucifixion of Christ out of sight - "the enemies of the cross of Christ?" Peace be on them, and mercy, and upon the Israel of God (εἰρήνη ἐπ αὐτούς καὶ ἔλεος καὶ ἐπὶ τὸν Ἰσραὴλ τοῦ Θεοῦ).
The suppletion of "be" in the Authorized Version, in preference to "shall be" or "is," is borne out by the fact that the language of benediction, both in the greeting at the beginning of the Epistles and in their close, ordinarily omits the copula verb, which in such cases must be what is here supplied. We may compare in particular
Ephesians 6:24, "Grace be with all them that love our Lord Jesus Christ in uncorruptness," not only as similar in construction, requiring the like suppletion of "be," but also as another instance in which the apostle pronounces his pastoral benediction with a certain limitation, specifying those only who sincerely love Jesus Christ.
The limitation in these two cases only implied is in
1 Corinthians 16:22 converted into a distinctly expressed anathema upon those who do not love Christ. The present passage makes the implied limitation without even that measure of stern precision which would have been marked by his writing ἐπὶ τούτους ("upon these") instead of ἐπ αὐτούς ("upon them"). It seems as if he would fain allure back to the gospel blessing those of his readers who might feel themselves as not now coming within its range.
Perhaps in the addition of the words, "and mercy," we may detect a sympathizing sense in the mind of the apostle of the mental suffering, which those in Galatia sincerely devoted to the crucified Christ had and would still have to encounter, in contending for the truth of the gospel against fellow Churchmen of their own. They would probably be no mere hard-minded controversialists, but humble, loving believers, to whom the mercy of God would be very dear. The apostle adds it to his greeting only in writing to Timothy (
1 Timothy 1:2;
2 Timothy 1:2), distinguished apparently for the affectionateness and feminine-heartedness of his character. In
Titus 1:4 the addition is not genuine. The words, "and upon the Israel of God," seem to be an echo of the "peace upon Israel (εἰρήνη ἐπὶ τὸν Ἰσραήλ)," which, in the Septuagint, closes the hundred and twenty-fifth and hundred and twenty-eighth psalms.
The addition of the words, "of God," seems intended pointedly to distinguish the "Israel" which the apostle has m view from that which boasted itself as being Israel while it was not, and also from the false brethren (ψευδαδελφοί,
Galatians 2:4) in the Christian Church, who were for linking themselves with the false Israel. The addition is not merely honorific, as in the expression, "the Church of God" (
1 Corinthians 1:2;
2 Corinthians 1:1; 10:32; 11:22; 15:9), but distinctive as well - that which alone God views and loves as "Israel" - to wit, the entire body of real believers in Christ, who, as portrayed in this Epistle, are "children of promise after the fashion of Isaac" (
Galatians 4:28), Abraham's seed and heirs of the promise" (
Galatians 3:29), and the children of "the upper Jerusalem, which is our mother" (
Galatians 4:26). Of that portion of the true Israel which dwelt in Galatia (see
1 Peter 1:1;
1 Peter 2:10), those who, like the apostle, consecrated themselves to Christ as crucified, were the guiding and characterizing element; and therefore his blessing shed upon these spreads itself also upon those connected with them.
That the apostle is even here still regardful of others among the Galatians, who were themselves" shifting away from the gospel" and were drawing others away too (
Galatians 1:6, 7), is shown by the next verse.
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Cambridge Bible for Schools and Colleges
16. as many as walk] See note on ch.
Galatians 5:25. Some commentators attach to this verb a different sense, ‘as many as conform to this rule’. But the A.V. gives what is probably a correct rendering. The reading ‘shall walk’, adopted by R.V. is on the whole preferable on MSS. authority.
At the time when the Epistle was written believers were comparatively few in number, but the blessing was a prophecy extending to all who in the long series of centuries, even to the end of the dispensation, should walk, that is, live by the same rule.
Here ‘this rule’ is the principle of justification through faith in the Atoning Blood, and the renewal of man’s nature by the Holy Ghost. ‘As many as walk by it’—whether circumcised or not—in every age, in every clime—male or female—slave or free, without distinction of visible Church or sect. Surely this must be that ‘great multitude which no man can number’, of whom it is written ‘they washed their robes and made them white in the blood of the Lamb’,
Revelation 7:13.
peace be on them, and mercy] This is probably a prayer, ‘May peace be on them’; though the original allows us to render, ‘Peace rests on them’. Peace in the soul, because of reconciliation with God. Peace with man through Him Who is ‘our peace’. But mercy also, as needed by sinners.
and upon the Israel of God] Are ‘the Israel of God’ distinct from those who walk according to the Apostle’s rule, or are we to regard the particle ‘and’ as epexegetical, and equivalent to ‘yea, upon &c.’? The answer will depend on the exact meaning which is attached to the expression, ‘the Israel of God’. ..............
