The Israel of God
(Galatians 6:16)
by Michael Marlowe, Dec. 2004.
14 ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ κόσμῳ. 15 οὔτε γὰρ περιτομή τί ἐστιν οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις. 16 καὶ ὅσοι τῷ κανόνι τούτῳ στοιχήσουσιν, εἰρήνη ἐπ᾽ αὐτοὺς καὶ ἔλεος, καὶ ἐπὶ τὸν Ἰσραὴλ τοῦ θεοῦ.
14 But far be it from me to boast, save in the cross of our Lord Jesus Christ, through which the world hath been crucified unto me, and I unto the world. 15 For neither is circumcision anything, nor uncircumcision, but a new creation. 16 And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God.
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 it was not a matter of controversy. With few exceptions, "The Israel of God" was understood as a name for the Church here. [1] The καὶ ("and") which precedes the phrase ἐπὶ τὸν Ἰσραὴλ τοῦ θεοῦ ("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, however, to understand the καὶ as an explicative in order to get substantially the same sense. If it be regarded as an ordinary connective καὶ, as Marvin Vicent says, "The ὅσοι ['as many as'] will refer to the individual Christians, Jewish and Gentile, and Israel of God to the same Christians, regarded collectively, and forming the true messianic community." (Word Studies in the New Testament vol. 4, p. 180). So the rendering "and upon the Israel of God" (KJV and others) is acceptable enough, if it is not misunderstood. In any case, it seems clear that in this verse Paul cannot be pronouncing a benediction upon persons who are not included in the phrase "as many as shall walk by this rule" (the rule of boasting only in the cross). The entire argument of the epistle prevents any idea that here in 6:16 he would give a blessing to those who are not included in this group.
The phrase has become controversial because the traditional interpretation conflicts with principles of interpretation associated with Dispensationalism. Dispensationalists are interested in maintaining a sharp distinction between "Israel" and "the Church" across a whole range of theological matters pertaining to prophecy, ecclesiology, and soteriology. They are not comfortable with 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 always carefully distinguished from "Israel" in Scripture. This is a major tenet of dispensationalist hermeneutics. C.I. Scofield in his tract, Rightly Dividing the Word of Truth (New York, Loizeaux Brothers, 1888) wrote, "Comparing, then, what is said in Scripture concerning Israel and the Church, [a careful Bible student ] finds that in origin, calling, promise, worship, principles of conduct, and future destiny--all is contrast." Likewise Charles Ryrie in his book Dispensationalism Today (Chicago, 1965) explained that the "basic premise of Dispensationalism is two purposes of God expressed in the formation of two peoples who maintain their distinction throughout eternity." (pp. 44-45).
The Israel of God (Galatians 6:16) < click
etc etc
do we have this sorted out yet?
(Galatians 6:16)
by Michael Marlowe, Dec. 2004.
14 ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ κόσμῳ. 15 οὔτε γὰρ περιτομή τί ἐστιν οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις. 16 καὶ ὅσοι τῷ κανόνι τούτῳ στοιχήσουσιν, εἰρήνη ἐπ᾽ αὐτοὺς καὶ ἔλεος, καὶ ἐπὶ τὸν Ἰσραὴλ τοῦ θεοῦ.
14 But far be it from me to boast, save in the cross of our Lord Jesus Christ, through which the world hath been crucified unto me, and I unto the world. 15 For neither is circumcision anything, nor uncircumcision, but a new creation. 16 And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God.
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 it was not a matter of controversy. With few exceptions, "The Israel of God" was understood as a name for the Church here. [1] The καὶ ("and") which precedes the phrase ἐπὶ τὸν Ἰσραὴλ τοῦ θεοῦ ("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, however, to understand the καὶ as an explicative in order to get substantially the same sense. If it be regarded as an ordinary connective καὶ, as Marvin Vicent says, "The ὅσοι ['as many as'] will refer to the individual Christians, Jewish and Gentile, and Israel of God to the same Christians, regarded collectively, and forming the true messianic community." (Word Studies in the New Testament vol. 4, p. 180). So the rendering "and upon the Israel of God" (KJV and others) is acceptable enough, if it is not misunderstood. In any case, it seems clear that in this verse Paul cannot be pronouncing a benediction upon persons who are not included in the phrase "as many as shall walk by this rule" (the rule of boasting only in the cross). The entire argument of the epistle prevents any idea that here in 6:16 he would give a blessing to those who are not included in this group.
The phrase has become controversial because the traditional interpretation conflicts with principles of interpretation associated with Dispensationalism. Dispensationalists are interested in maintaining a sharp distinction between "Israel" and "the Church" across a whole range of theological matters pertaining to prophecy, ecclesiology, and soteriology. They are not comfortable with 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 always carefully distinguished from "Israel" in Scripture. This is a major tenet of dispensationalist hermeneutics. C.I. Scofield in his tract, Rightly Dividing the Word of Truth (New York, Loizeaux Brothers, 1888) wrote, "Comparing, then, what is said in Scripture concerning Israel and the Church, [a careful Bible student ] finds that in origin, calling, promise, worship, principles of conduct, and future destiny--all is contrast." Likewise Charles Ryrie in his book Dispensationalism Today (Chicago, 1965) explained that the "basic premise of Dispensationalism is two purposes of God expressed in the formation of two peoples who maintain their distinction throughout eternity." (pp. 44-45).
The Israel of God (Galatians 6:16) < click
etc etc
do we have this sorted out yet?
