Historically, there has been two main theories regarding the Church's relationship to Israel. In
replacement theology, the Church replaces Israel such that Israel has no redemptive future. In
separation theology (an aspect of dispensationalism), while God has a future for Israel, there is a distinction between Israel and the Church that is preserved throughout all time, with no overlap of the two.
Is it possible that both of these popular positions have been wrong? Is there a middle ground of truth?
Proper and Improper Distinctions
In discussing the Church and Israel, the first thing to realize is that the Bible rarely makes a parallel distinction between
national Israel and the Church (possible exceptions being Matthew 23:39 and Romans 11:26). Biblically, Israel is a nation, not a spiritual entity. As a nation of people (like any other nation of people), it contains both saved and unsaved. When the Bible speaks of Israel as a spiritual entity (the saved of Israel), it is referring to
remnant Israel (which forces us to ask, "Is there a distinction between
remnant Israel and the Church?"--a question we will address shortly).
Do not cause anyone to stumble, whether Jews, Greeks or the church of God--even as I try to please everybody in every way. For I am not seeking my own good but the good of many, so that they may be saved. (1 Corinthians 10:32-33; italics added)
This passage is often used to justify a parallel distinction between Israel and the Church, but that is not what the passage is doing or saying. The immediate context shows that "Jews" refers to unsaved Jews, "Greeks" to unsaved Greeks, and the "church of God" to the saved (whether Jew or Greek). Therefore, the passage is consistent with the rest of the Bible in that it makes a parallel distinction between (1) Jew and Gentile, and between (2) the saved and the unsaved. Also consistent with the rest of Scripture, it does not make a parallel distinction between national Israel and the Church--which would be a category error.
Why then do people want to replace national Israel with the Church or separate Israel and the Church? The problem is threefold. First,
people usually equate "Church" with Gentiles, even though both Jews and Gentiles make up the Church (Ephesians 3:6). The second problem is that
people often equate "Israel" with Jews. That, too, is against the Scriptures. Gentile believers become citizens of Israel (Ephesians 2:12, 19). The third problem is that
people usually do not bother to make the necessary distinction between national Israel and remnant Israel, even though the Bible clearly makes that distinction (Romans 9:6-8, 11:1-7).
The situation is not as black and white as people have made it. There are gray areas that need to be explored and understood. "Church" does not mean Gentiles only. "Israel" does not always mean Jews only. And there is a significant theological difference between national Israel and remnant Israel.
What is the Church?
The Church is the assembly of people, whether Jew or Gentile, who have been called out of the world to form the spiritual Body of Christ (Ephesians 5:23; Colossians 1:18; 1 Corinthians 12:13). Those in the Church come together by the Spirit and through the Messiah. They are said to be "in Christ" (Romans 8:1; 2 Corinthians 5:17; Ephesians 1:13).
What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory--even us, whom he also called, not only from the Jews but also from the Gentiles? (Romans 9:23-24; italics added)
The Church is Jews who have been
physically called out of the nations, but also
spiritually called out from unbelieving Israel, and Gentiles who have been
spiritually called out of the nations to worship the God of Israel.
Both spiritually called-out peoples form one called-out people known as the Church. These called-out ones are saved by faith in the pattern of their spiritual father, Abraham (Romans 4:11). Thus, while only some in the Church are physically Jewish, all in the Church are spiritually Jewish. They are circumcised of the heart (Romans 2:29), the offspring of Abraham (Romans 4:16) and citizens of Israel (Ephesians 2:12, 19).
What is Israel?
Israel can mean several things. First, it often denotes national Israel--the nation whose citizens are physical descendants of Jacob/Israel. Second, it can mean those physical descendants of Jacob who have not responded to the call of God (Romans 9:31, 11:7). Third, it can mean those Jews (the remnant) who
have trusted in the promises of God.
It is not as though God's word had failed. For not all who are descended from Israel are Israel. Nor because they are his descendants are they all Abraham's children. (Romans 9:6-7; italics added)
Being a physical descendant of Abraham, while it does bring an advantage (Romans 3:1-2), does not mean one is automatically a spiritual descendant of Abraham (Romans 2:28-29; John 8:39; Matthew 3:9). "Not all who are descended from Israel are Israel." A person can be part of national Israel, and yet not be part of remnant Israel. There is an Israel within Israel, a subset of physical-and-spiritual Jewish people (remnant Israel) among the group of physically Jewish people (national Israel).
When Gentiles become spiritual descendants of Abraham through faith in Jesus Christ, they become part of this subset also, part of remnant Israel. That believing Gentiles are placed within remnant Israel is clearly shown by Paul's illustration of the olive tree.
If the part of the dough offered as firstfruits is holy, then the whole batch is holy; if the root is holy, so are the branches. If some of the branches have been broken off, and you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root, do not boast over those branches. If you do, consider this: You do not support the root, but the root supports you.
You will say then, "Branches were broken off so that I could be grafted in." Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but be afraid. For if God did not spare the natural branches, he will not spare you either. Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in his kindness. Otherwise, you also will be cut off. And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again.
After all, if you were cut out of an olive tree that is wild by nature, and contrary to nature were grafted into a cultivated olive tree, how much more readily will these, the natural branches, be grafted into their own olive tree! (Romans 11:16-24; italics added)
The Olive Tree
To understand this complex passage, it will be helpful to analyze its terms.
(1)
Holy Firstfruits/Root. While some consider Abraham the holy firstfruits/root that makes the whole batch and the branches holy, it is more likely that Jesus holds this position. In Pauline theology and throughout God's Word, the Messiah is the only person who can make others holy (Isaiah 53:2-6; Romans 5:18-19, 10:4; 1 Corinthians 1:30; 2 Corinthians 5:21; Ephesians 5:26; Philippians 3:9; esp. Hebrews 2:11, 11:39-40).
Further evidence is found in Romans 9:3-4. "For I could wish that I myself were cursed and
cut off from Christ for the sake of my brothers, those of my own race, the people of Israel." Paul likens separation from Christ as being "cut off" from Him, language consistent with the olive tree metaphor and Christ as its root.
(2)
Wild Olive Shoot. This is a reference to an individual Gentile. A shoot is a young, tender sprout, an undeveloped branch.
(3)
Natural Branches. This is a reference to Jewish believers. A Jewish believer is a natural branch, whereas a Gentile believer is a wild olive shoot.
(4)
Olive Tree. Non-believing Jews are not part of the olive tree. They have been broken off. Therefore, national Israel must not be in view as the olive tree. But the olive tree must represent some aspect of Israel, because, for Jewish believers, it is their own olive tree.
The olive tree represents remnant Israel. This idea is highly supported by the context of the passage. Previously, Paul has mentioned true Israel (9:6), the remnant of Israel (9:27, 11:5), the elect of Israel (11:7).
