A second widely held view about the restoration of Israel is what might be termed the ‘Replacement’ perspective. This view states that the Church has replaced Israel in the purposes of God and has taken over all the prerogatives that Israel once enjoyed as the people of God. In other words, the Church is the ‘New Israel’.
There are some significant implications that stem from this view. For example, the actual ‘Promised Land’ (what is today the State of Israel and the territories of the Palestinian Authority) is no longer of any theological consequence in the scheme of God’s plans. Rather, biblical statements about the physical land are spiritualised either to refer to any place where God’s people meet, or to heaven, or to a recreated earth after the Day of Judgement. Also, if the Church is the ‘New Israel’, then spiritually all Christians are ‘New Jews’. However, this is where I believe the view comes unstuck. Let me explain.
The Gentile churches in Galatia that Paul had founded during his journeys faced a significant problem after Paul left them. Apparently, Jewish believers came to them and demanded that they be circumcised (Gal 6.12). The point of this was to turn these Gentile Christians into Jews and, thereby, make them part of the covenant people of God, who alone had access to the special salvific blessings God had bestowed. After all, Jesus was Israel’s Messiah. This ‘Judaising’ view initially seems quite in line with the classic promises of God in the Old Testament, which were made specifically to Israel. However, in his letter to the Galatians, Paul was at pains to demonstrate to these Gentile Christians that they had already received God’s Spirit as Gentiles and, as such, were already party to the fullness of salvation without the need for becoming citizens of Israel (Gal 3.1–5). Now, the Judaisers, who were demanding a change of ethnicity in these Gentiles through circumcision, were not claiming that the Church had replaced Israel. They were, in fact, implying that Israel was the Church. However, in critiquing this ‘Judaising’ view, Paul also effectively critiques the Replacement view, for he denies that there is any ethnic (racial or spiritual) dimension to salvation. On the contrary, anyone who believes in Jesus, whether they are Jewish or Greek, male or female, slave or free, are saved children of God (Gal 3.28).
Paul effectively faced the opposite problem with the Gentile Christians in Rome. Most of the Jews in the imperial capital, as throughout most of the Roman Empire at the time, did not acknowledge Jesus as Israel’s long awaited Messiah. In the eyes of Rome’s Gentile Christians this was just another sign of Israel’s continued history of obstinacy towards their God. They believed that God had finally abandoned Israel once and for all and now offered salvation to Gentiles. In other words, they believed Jews were a lost cause, and that to be a Christian was to be non-Jewish. Paul corrected this view by pointing out that the Jesus-centred gospel was actually for the Jew first, and then for the Greek (Rom 1.16). He urged Rome’s Gentiles to become living sacrifices (Rom 12.1) who would give up their legitimate freedom in the gospel (Rom 15.1–2) in order to serve the circumcised, just as Christ himself had done (Rom 15.8). In other words, Paul wanted the Gentile Christians of Rome to live in a way that attracted Jews to the gospel and helped them to recognize Israel’s Messiah, Jesus. In so doing, Paul states that Israel is still very much within God’s grand plans. God had not abandoned Jews (Rom 11.1–2), but rather was using their ‘hardening’ as an opportunity for bringing the gospel to Gentiles who, in turn, could then take the gospel back to the Jews (Rom 11.11–27).
What all these things show us is that God does not see saved Gentiles as a part of Israel, nor does he see the concept of ‘Israel’ replaced by a new concept called ‘Church’. The reality of ‘Israel’ continues into the ‘Church’, and yet Gentiles are not actually part of ‘Israel’. They are Gentiles! There is, in other words, a very clear distinction between Jews and Gentiles in the Church, and the distinction is such that the Church cannot really be viewed as a ‘New Israel’. In fact, the term ‘New Israel’ never appears in the New Testament. The earliest cognate we have for the term, as far as we can tell, is from Justin Martyr in the mid-second century AD in his Dialogue with Trypho the Jew. In this ‘discussion’, Justin, a Gentile Christian from Samaria, tells a Jew named Trypho that, because Jews had rejected Jesus, what had once belonged to Israel was now the preserve of Christians alone. For Justin Martyr, the Church had replaced Israel and become the ‘True Israel’ (Dial. Trypho 123; 135). I have little doubt that the Apostle Paul would have strongly objected to Justin’s view had they been contemporaries, since Justin’s view smacks of the elitism that Paul sought to correct in Rome a century earlier.
So where do we go from here? Hopefully, a way forward is beginning to suggest itself. But we’ll save a discussion of it until the next instalment in this little series.
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