Who Is the Israel of God?
Galatians 6:16 is part of Paul's benediction with which he closes the letter. Who is included among "the Israel of God"? What is "this rule"? The answer to the last question emerges quite naturally from the context. Based on differing understandings of both the structure of the sentence and Paul's terminology, opinions vary widely concerning the answer to the first.
Let us begin with the context. Paul has argued throughout this letter that God's way of salvation consists of his grace, offered in the atoning death of Jesus Christ through which persons are freed from the bondage of sin and legalistic religion. This redemptive work of God in Christ is appropriated in the response and life of faith. That thesis is worked out over against what can be called a Judaizing faction among the Galatian Christians who believed and taught that right standing before God (that is, justification) is achieved, for Jews and Gentiles alike, only through adherence to the ritual of circumcision (and other parts of the ceremonial-ritual law).
This discussion is brought to a conclusion in the verses immediately preceding our saying (Gal 6:12-15). Those who insist on circumcision (which for Paul is here shorthand for religion under the law) are really seeking to establish an external measuring stick for human achievement before God on the basis of which one can boast (Gal 6:12-13). But, counters Paul, the only ground for "boasting" is outside us, namely, the cross of Christ (Gal 6:14).
In such a case, boasting really becomes the praise of God for his unspeakable gift! That leads Paul to the sum of the matter: "Neither circumcision nor uncircumcision means anything; what counts is a new creation" (Gal 6:15). That is, in the new creation inaugurated in Christ "there is neither Jew nor Greek" (Gal 3:28; see also 2 Cor 5:17). Neither the practice of external ritual or ceremony nor its absence is a basis for redemptive relationship with God. The only basis is the new creature, established by grace and through faith. That is the "rule" (or principle) to which Paul refers in this saying.
An understanding of the structure of the sentence, as well as the unique term "the Israel of God," is our second order of business. Notice first that the sentence punctuations in our English version, as well as in the Greek texts behind them, are the work of interpretation. Thus there are often a number of ways in which the text can be punctuated. And how one punctuates can determine the meaning or nuances of a text. In Galatians 6:16 there are basically two options, and slight variations within each of these:
1. The text used in this book (NIV), as well as most other modern English versions, places the essential comma between two sentence parts: one contains the words "peace" and "mercy," the other contains the term "the Israel of God." This reading, based on the punctuation of the commonly accepted Greek text, can be understood in at least two ways: (a) The benediction "peace and mercy" is pronounced on one group. "All who follow this rule," in part one of the sentence, are identified as "the Israel of God" in the second part of the sentence. Such a meaning is implied in the NIV reading of "even to the Israel of God," and the RSV's "upon the Israel of God." (b) The benediction is pronounced on two groups, those "who follow this rule" and the Israel of God. However, the term "Israel of God" is seen as a comprehensive term, including those in Galatia "who follow this rule." Among modern versions, the TEV ("may peace and mercy be with them--with them and with all of God's people") and NEB ("and upon the whole Israel of God") support this understanding of the text.
2. Some commentators punctuate the Greek text differently. It is grammatically possible to place the decisive comma so that the terms "peace" and "mercy" are separated as belonging to two distinct parts of the sentence. In that case it would read: "Peace to all who follow this rule, as well as [or, `and'] mercy upon the Israel of God." On this reading, the benediction is divided and addresses two very distinct groups. "Peace" is pronounced upon believers in Christ ("those who follow this rule"); "mercy" is pronounced upon Israelites who are not yet, but may become, participants in the redeemed community of God's people.
The first option assumes that the term "Israel of God" is used by Paul for all those who are "in Christ," whether they are Jews or Gentiles. Since Paul uses the term only here, and it is found nowhere else in the entire New Testament, the use of it as synonymous with "Christian" must be derived from the broader Pauline context.
As in Galatians, so in Romans Paul argues that righteousness (right standing before God) comes by faith, not by works of the law. In Romans 4 he shows that way to have been God's way from the start. Proof is given in the example of Abraham, who believed God and thus came into right relationship with him before the external sign of circumcision was given (Rom 4:9-11). From this Paul draws the conclusion that Abraham "is the father of all who believe," both the uncircumcised (that is, Gentile believers, Rom 4:11) and the circumcised (that is, Jewish believers, Rom 4:12). Since Abraham (the father of historical Israel) is also the father of all who believe, the designation of this company as the "Israel of God" would surely be appropriate (see also Rom 9:6-8).
Further support for such a correlation comes from Philippians, where Paul pointedly calls all those who put their faith in Christ Jesus "the circumcision," in contrast to those "who put [their] confidence in the flesh" (Phil 3:3), that is, who depend on their circumcision (Phil 3:4-6). In Galatians, too, "those who believe" are called "children of Abraham" (Gal 3:7), including Gentiles who respond in faith (Gal 3:8). This strand in Paul's thought is brought to a focal point in Galatians 3:26-29. Addressing the company of believers, consisting of both Jewish and Gentile believers, Paul says to them, "You are all sons of God through faith in Christ Jesus" (Gal 3:26). This designation is grounded in the Old Testament, where Israelites are called "sons of the living God" (Hos 1:10) or, collectively, "Son [of God]" (Hos 11:1). Here emerges the equation: Israel son/sons of God believers in Christ. Paul concludes the thought by affirming that those who are in Christ, both Jew and Gentile, are Abraham's offspring (Gal 3:27-29).
It would be difficult to deny that the designation of the Christian fellowship as "Israel of God" could have emerged out of Paul's thought-development. Thus there is a high degree of probability in this line of interpretation. Yet the second option outlined--which assigns to the term "Israel of God" a more limited scope--has merit and should be given serious consideration.
In addition to seeing Abraham as "the father of all who believe" (Rom 4:11), Paul distinguished two groups within historic Israel. In Romans 2:28-29, he argues that there are two kinds of Jews: those who meet only the external requirements (circumcision and physical descent) and those who, in addition, are authentic Jews inwardly, whose circumcision is not only external but also of the heart, worked "by the Spirit." To this idea of a "true" Israel within the historical, physical Israel may be assigned Paul's concept of the "remnant," which he explores in Romans 11. By God's grace, there are those within Israel who, like Paul, will yet respond in faith to God's work in Christ (Rom 11:1, 5). Is it possible, in light of this distinction between the whole people and the remnant, that Paul coined the term "Israel of God" to distinguish the remnant from simply "Israel"? If so, this text would receive a unique meaning. Paul's benediction of "peace" would be addressing "those who follow the rule," that is, those who already belong to Christ. The benediction of "mercy" would be addressed to the faithful remnant within Israel, all those who had not yet grasped God's revelation in Jesus the Christ, but who by God's mercy would yet come to faith.
A final support for such an interpretation comes from the fact that the normal Pauline sequence in benediction and greetings is "grace and peace" (or "mercy and peace"), while here it is "peace and mercy." Since, according to Paul, God's mercy is that which leads to the condition of peace (with God, self and others), logical consistency would assign "peace" to those who are already in Christ, and "mercy" to those who are "not yet." That is plausible, with the reservation that greetings and benedictions are not always or necessarily logical formulations.
Whichever interpretation is accepted, one fact is clear; namely, Paul's overall view saw the church, the fellowship of God's people, as a new covenant community in which Jew and Greek, Israelite and Gentile, become one new peo- ple. And this people is the fulfillment of God's promise to Abraham at the beginning of redemptive history: "All peoples on earth will be blessed through you" (Gen 12:3; Gal 3:29).
posted by I love Jesus! ! ! @ Saturday, July 21, 2007
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