tulsa 2011
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Who Are "Them" In the Israel of God of Galatians 6: 16?
"And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God." Galatians 6: 16
Paul in Romans 9: 8 says "That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed."
Why did Paul not just write "peace be on them, and mercy, and on Israel?" He is contrasting those who are the Israel which is of God from that Old Covenant Israel who are the children of the flesh and not the children of God.
To focus only upon one scripture in isolation from other scripture in the same chapter or in other book of the New Testament is not rightly dividing the word of truth (II Timothy 2: 15). Dividing in II Timothy 2: 15 is from orthotomeo, which Strong's says means "to make a straight cut,, i.e, (fig) to dissect, expound correctly the divine message - rightly divide."
Scripture does not explain everything in detail. In Galatians 6: 16 where Paul says "..peace be on them, and mercy, and upon the Israel of God" he does not repeat Romans 10: 12 and Galatians 3: 26-29. He assumes you know these texts and their meanings.
But - if a tradition of men - Christian Zionism - wants to promote and defend a doctrine contrary to scripture, then a way to do this is to focus only upon one scripture - Galatians 6: 16 - and not bring in Romans 10: 12 and Galatians 3: 26-29 or even Hosea 2: 23.
Focusing only on what is said in Galatians 6: 16 does not demand that "them" in the verse be understood in light of what is said in Romans 10: 12 and in Galatians 3: 26-29, that there is no difference between those who were Jews and who were Gentiles, for all are the same in Christ.
All scripture is truth, but if in coming to understand the meaning of one scripture you ignore other scriptures which are relevant to that text and are also truth, you are not rightly expounding the divine message, the revelation from God.
This use of relevant scripture in interpreting one particular scripture is partly what is meant in Isaiah 28: 10,
"For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:"
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To be consistent with their doctrine that Israel must always mean Old Covenant Israel, the dispensationalists must find a way to make Galatians 6: 16 say that the Israel of God is made up of only the members of Old Covenant Israel who accepted Christ.
The Tyndale 1526 New Testament for Galatians 6: 16 says " And as many as walk according to this rule peace be on them and mercy and upon Israel that pertaneth to God."
C.I. Scofield in his 1917 edition of his Reference Notes does not comment on Galatians 6: 16. On one edition of the Scofield Reference Notes which is not dated, there are brief comments on Galatians 6: 15, and on Galatians 6: 18, but no comments on Galatians 6: 16 and 6: 17.
C.I. Scofield in his tract, Rightly Dividing the Word of Truth,1888. says, "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).
Galatians 6: 16 can be interpreted by use of other texts by Paul. There is neither Jew nor Greek.” This is the central idea of Galatians as shown in the third chapter: “you are all one in Christ Jesus … for ye are all one in Christ Jesus. And if ye be Christ's, then ye are Abraham's seed” (3:26-29). Scofield acknowledged this when he wrote, “In the Church the distinction of Jew and Gentile disappears.” If among Christians, the distinction of Jew and Gentile disappears,” as Scofield says, then why would Paul make such a distinction in 6:16? He wouldn't.
And then there is Galatians 4: 24-26, about a Jerusalem, meaning Israel, which now is and is in bondage with her children and another Jerusalem, or Israel which is above, is free and is the mother of us all." If you add Romans 10: 12, there is no difference between Jew and Greek, and Galatians 3: 28, there is neither Jew nor Greek, to Galatians 4: 24-26, then we can see that in Galatians 6: 16 it would be inconsistent for Paul to be talking only about Christians who were formerly Jewish as being the Israel of God. Adding Romans 10:12 and Galatians 3: 28 to Galatians 4: 26 would mean that the Jerusalem, or Israel, which is above, is free and is the mother of us all, makes no distinction between Jew and Gentile, or former Jew and Gentile in Christ Jesus. The Jerusalem which is above, is free and is the mother of us all is the Israel of God.
Paul wrote from revelation from the risen Christ himself (Acts 26: 15-18), while John Darby, C.I. Scofield and Lewis S. Chafer were not when they created dispensationalism.
Justin Martyr said "Jesus Christ ... is the new law, and the new covenant, and the expectation of those who out of every people wait for the good things of God. For the true spiritual Israel, and the descendants of Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved of and blessed by God on account of his faith, and called the father of many nations), are we who have been led to God through this crucified Christ."
AD 160. Dialogue with Trypho xi, in The Ante-Nicene Fathers of the Christian Church, eds. Alexander Roberts and James Donaldson, vol. 1 (Eerdmans, repr. 1987), p. 200.
Martin Luther on Galatians 6:16
Lectures on Galatians, 1519.[8] "Walk" is the same verb that is used above (5:25). "Walk," that is, go, by this rule. By what rule? It is this rule, that they are new creatures in Christ, that they shine with the true righteousness and holiness which come from faith, and that they do not deceive themselves and others with the hypocritical righteousness and holiness which come from the Law. Upon the latter there will be wrath and tribulation, and upon the former will rest peace and mercy. Paul adds the words "upon the Israel of God." He distinguishes this Israel from the Israel after the flesh, just as in 1 Cor. 10:18 he speaks of those who are the Israel of the flesh, not the Israel of God. Therefore peace is upon Gentiles and Jews, provided that they go by the rule of faith and the Spirit."
Lectures on Galatians, 1535. "Upon the Israel of God." Here Paul attacks the false apostles and the Jews, who boasted about their fathers, their election, the Law, etc. (Rom. 9:4-5). It is as though he were saying: "The Israel of God are not the physical descendants of Abraham, Isaac, and Israel but those who, with Abraham the believer (3:9), believe in the promises of God now disclosed in Christ, whether they are Jews or Gentiles."
John Calvin on Galatians 6:16 "
"Upon the Israel of God. This is an indirect ridicule of the vain boasting of the false apostles, who vaunted of being the descendants of Abraham according to the flesh. There are two classes who bear this name, a pretended Israel, which appears to be so in the sight of men, and the Israel of God. Circumcision was a disguise before men, but regeneration is a truth before God. In a word, he gives the appellation of the Israel of God to those whom he formerly denominated the children of Abraham by faith (Galatians 3:29), and thus includes all believers, whether Jews or Gentiles, who were united into one church. "
The dispensationalists cannot hear the interpretation of Galatians 6: 16 by other scriptures of Paul in Romans and Galatians. They cannot go there, and admit that Romans 10: 12, there is no difference between the Jew and the Greek and Galatians 3: 28, there is neither Jew nor Greek, are statements of fact as doctrine in the New Testament and part of the Gospel of Christ. Since there is no distinction between former Jew and former Gentile in Christ, this lack of a distinction can be applied to the interpretation of Galatians 6: 16, that the Israel of God was made up of former Jews and former Gentiles.
For dispensationalists the Old Covenant people of God must remain the chosen people. This is where John Darby started, though he is said to have been influenced by Edward Irving's previous ideas.
Darby said that the "Church has sought to settle itself here, but it has no place on the
earth... [Though] making a most constructive parenthesis, it forms no
part of the regular order of God's earthly plans, but is merely an
interruption of them to give a fuller character and meaning to
them..."
John. N. Darby, 'The Character of Office in The Present Dispensation'
Collected Writings., Eccl. I, Vol. I, p. 94.
"Them" are all physical Israel. The church, for Darby exists to "give
fuller character and meaning to all physical Israel." Darby, known as
the Father of dispensationalism, thought that the purpose of the
Christian church, the ekklesia as a meeting, assembly or congregation
of Israel reborn in Christ, the Israel of God, made into The Body of
Christ like the Catholic capital C Church, was to honor all physical
Israel.
In the tradition of men called dispensationalism or Christian Zionism, Old Covenant Israel remains
the chosen people, the primary people of God. The Capital C dispensationalist Church is a secondary people of God, which is to remain, in dispensationalism, separate throughout eternity from Old Covenant Israel.
"And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God." Galatians 6: 16
Paul in Romans 9: 8 says "That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed."
Why did Paul not just write "peace be on them, and mercy, and on Israel?" He is contrasting those who are the Israel which is of God from that Old Covenant Israel who are the children of the flesh and not the children of God.
To focus only upon one scripture in isolation from other scripture in the same chapter or in other book of the New Testament is not rightly dividing the word of truth (II Timothy 2: 15). Dividing in II Timothy 2: 15 is from orthotomeo, which Strong's says means "to make a straight cut,, i.e, (fig) to dissect, expound correctly the divine message - rightly divide."
Scripture does not explain everything in detail. In Galatians 6: 16 where Paul says "..peace be on them, and mercy, and upon the Israel of God" he does not repeat Romans 10: 12 and Galatians 3: 26-29. He assumes you know these texts and their meanings.
But - if a tradition of men - Christian Zionism - wants to promote and defend a doctrine contrary to scripture, then a way to do this is to focus only upon one scripture - Galatians 6: 16 - and not bring in Romans 10: 12 and Galatians 3: 26-29 or even Hosea 2: 23.
Focusing only on what is said in Galatians 6: 16 does not demand that "them" in the verse be understood in light of what is said in Romans 10: 12 and in Galatians 3: 26-29, that there is no difference between those who were Jews and who were Gentiles, for all are the same in Christ.
All scripture is truth, but if in coming to understand the meaning of one scripture you ignore other scriptures which are relevant to that text and are also truth, you are not rightly expounding the divine message, the revelation from God.
This use of relevant scripture in interpreting one particular scripture is partly what is meant in Isaiah 28: 10,
"For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:"
<tbody>
</tbody>
To be consistent with their doctrine that Israel must always mean Old Covenant Israel, the dispensationalists must find a way to make Galatians 6: 16 say that the Israel of God is made up of only the members of Old Covenant Israel who accepted Christ.
The Tyndale 1526 New Testament for Galatians 6: 16 says " And as many as walk according to this rule peace be on them and mercy and upon Israel that pertaneth to God."
C.I. Scofield in his 1917 edition of his Reference Notes does not comment on Galatians 6: 16. On one edition of the Scofield Reference Notes which is not dated, there are brief comments on Galatians 6: 15, and on Galatians 6: 18, but no comments on Galatians 6: 16 and 6: 17.
C.I. Scofield in his tract, Rightly Dividing the Word of Truth,1888. says, "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).
Galatians 6: 16 can be interpreted by use of other texts by Paul. There is neither Jew nor Greek.” This is the central idea of Galatians as shown in the third chapter: “you are all one in Christ Jesus … for ye are all one in Christ Jesus. And if ye be Christ's, then ye are Abraham's seed” (3:26-29). Scofield acknowledged this when he wrote, “In the Church the distinction of Jew and Gentile disappears.” If among Christians, the distinction of Jew and Gentile disappears,” as Scofield says, then why would Paul make such a distinction in 6:16? He wouldn't.
And then there is Galatians 4: 24-26, about a Jerusalem, meaning Israel, which now is and is in bondage with her children and another Jerusalem, or Israel which is above, is free and is the mother of us all." If you add Romans 10: 12, there is no difference between Jew and Greek, and Galatians 3: 28, there is neither Jew nor Greek, to Galatians 4: 24-26, then we can see that in Galatians 6: 16 it would be inconsistent for Paul to be talking only about Christians who were formerly Jewish as being the Israel of God. Adding Romans 10:12 and Galatians 3: 28 to Galatians 4: 26 would mean that the Jerusalem, or Israel, which is above, is free and is the mother of us all, makes no distinction between Jew and Gentile, or former Jew and Gentile in Christ Jesus. The Jerusalem which is above, is free and is the mother of us all is the Israel of God.
Paul wrote from revelation from the risen Christ himself (Acts 26: 15-18), while John Darby, C.I. Scofield and Lewis S. Chafer were not when they created dispensationalism.
Justin Martyr said "Jesus Christ ... is the new law, and the new covenant, and the expectation of those who out of every people wait for the good things of God. For the true spiritual Israel, and the descendants of Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved of and blessed by God on account of his faith, and called the father of many nations), are we who have been led to God through this crucified Christ."
AD 160. Dialogue with Trypho xi, in The Ante-Nicene Fathers of the Christian Church, eds. Alexander Roberts and James Donaldson, vol. 1 (Eerdmans, repr. 1987), p. 200.
Martin Luther on Galatians 6:16
Lectures on Galatians, 1519.[8] "Walk" is the same verb that is used above (5:25). "Walk," that is, go, by this rule. By what rule? It is this rule, that they are new creatures in Christ, that they shine with the true righteousness and holiness which come from faith, and that they do not deceive themselves and others with the hypocritical righteousness and holiness which come from the Law. Upon the latter there will be wrath and tribulation, and upon the former will rest peace and mercy. Paul adds the words "upon the Israel of God." He distinguishes this Israel from the Israel after the flesh, just as in 1 Cor. 10:18 he speaks of those who are the Israel of the flesh, not the Israel of God. Therefore peace is upon Gentiles and Jews, provided that they go by the rule of faith and the Spirit."
Lectures on Galatians, 1535. "Upon the Israel of God." Here Paul attacks the false apostles and the Jews, who boasted about their fathers, their election, the Law, etc. (Rom. 9:4-5). It is as though he were saying: "The Israel of God are not the physical descendants of Abraham, Isaac, and Israel but those who, with Abraham the believer (3:9), believe in the promises of God now disclosed in Christ, whether they are Jews or Gentiles."
John Calvin on Galatians 6:16 "
"Upon the Israel of God. This is an indirect ridicule of the vain boasting of the false apostles, who vaunted of being the descendants of Abraham according to the flesh. There are two classes who bear this name, a pretended Israel, which appears to be so in the sight of men, and the Israel of God. Circumcision was a disguise before men, but regeneration is a truth before God. In a word, he gives the appellation of the Israel of God to those whom he formerly denominated the children of Abraham by faith (Galatians 3:29), and thus includes all believers, whether Jews or Gentiles, who were united into one church. "
The dispensationalists cannot hear the interpretation of Galatians 6: 16 by other scriptures of Paul in Romans and Galatians. They cannot go there, and admit that Romans 10: 12, there is no difference between the Jew and the Greek and Galatians 3: 28, there is neither Jew nor Greek, are statements of fact as doctrine in the New Testament and part of the Gospel of Christ. Since there is no distinction between former Jew and former Gentile in Christ, this lack of a distinction can be applied to the interpretation of Galatians 6: 16, that the Israel of God was made up of former Jews and former Gentiles.
For dispensationalists the Old Covenant people of God must remain the chosen people. This is where John Darby started, though he is said to have been influenced by Edward Irving's previous ideas.
Darby said that the "Church has sought to settle itself here, but it has no place on the
earth... [Though] making a most constructive parenthesis, it forms no
part of the regular order of God's earthly plans, but is merely an
interruption of them to give a fuller character and meaning to
them..."
John. N. Darby, 'The Character of Office in The Present Dispensation'
Collected Writings., Eccl. I, Vol. I, p. 94.
"Them" are all physical Israel. The church, for Darby exists to "give
fuller character and meaning to all physical Israel." Darby, known as
the Father of dispensationalism, thought that the purpose of the
Christian church, the ekklesia as a meeting, assembly or congregation
of Israel reborn in Christ, the Israel of God, made into The Body of
Christ like the Catholic capital C Church, was to honor all physical
Israel.
In the tradition of men called dispensationalism or Christian Zionism, Old Covenant Israel remains
the chosen people, the primary people of God. The Capital C dispensationalist Church is a secondary people of God, which is to remain, in dispensationalism, separate throughout eternity from Old Covenant Israel.
