### The Israel of God: A Biblical Case for Believing Jews, Not a Replacement Church

When Paul penned his letter to the Galatians, he was addressing a mixed audience—Gentile believers grappling with legalism and Jewish believers navigating their identity in Christ. Near the end of this epistle, in Galatians 6:16, he writes a blessing that has sparked debate for centuries: “And as many as walk according to this rule, peace be to them, and mercy, and upon the Israel of God.” Who is this “Israel of God”? Some argue it’s the church, a spiritual replacement for ethnic Israel. But a closer look at Scripture—particularly this verse in its context—reveals a different picture: the “Israel of God” refers to ethnic Jews who have placed their faith, hope, and trust in Jesus Christ alone. The church has not replaced Israel, and the New Testament never equates the two.

#### Galatians 6:16 in Context

Let’s set the scene. Paul is writing to the churches of Galatia—predominantly Gentile congregations infiltrated by Judaizers who insisted that Gentile believers must adopt Jewish law to be fully accepted by God. Paul’s entire letter is a passionate defense of justification by faith alone, apart from works of the law (Galatians 2:16). By chapter 6, he’s wrapping up, emphasizing the “rule” of the new creation in Christ—where circumcision or uncircumcision counts for nothing, only faith working through love (Galatians 5:6; 6:15).

Then comes verse 16: “And as many as walk according to this rule, peace be to them, and mercy, and upon the Israel of God.” The Greek construction here is telling. The phrase “peace be to them, and mercy” uses a plural pronoun (Greek: *autois*), likely referring to the Galatian believers—Gentiles who embrace this gospel truth. The additional “and upon the Israel of God” (Greek: *kai epi ton Israel tou Theou*) suggests a distinct group, tagged on with a conjunction (*kai*). If Paul meant the church as a whole, why the distinction? Why not simply say “peace and mercy to the church”? The natural reading points to two groups: believing Gentiles *and* a specific subset of Jews.

#### Who Are the “Israel of God”?

Imagine you’re a first-century reader. Paul’s writing to Galatian churches, but there’s also a nation of Israel—ethnic Jews, most of whom reject Jesus as Messiah, living in rebellion against God (Romans 10:21). Yet Scripture consistently highlights a “remnant” of Israel who *do* believe (Romans 11:5). Think of the early Jewish Christians—Peter, James, Paul himself—who trusted in Christ alone. Could this “Israel of God” be them?

The phrase itself—“Israel of God”—is unique in the New Testament, appearing only here. Elsewhere, “Israel” always refers to the ethnic descendants of Jacob, whether in rebellion or faith (e.g., Romans 9:6, “not all Israel is Israel,” distinguishes between ethnic Israel and believing Israel, not the church). The addition of “of God” (*tou Theou*) doesn’t spiritualize it into the church; it qualifies it, suggesting those within ethnic Israel who belong to God through faith in Christ. These are the Jews who, like the Gentile Galatians, “walk according to this rule”—the rule of the new creation, not the old law.

#### The Church Doesn’t Replace Israel

Now, here’s the kicker: nowhere in the New Testament does “Israel” explicitly mean the church. Search the 70+ uses of the word—from Matthew to Revelation—and you’ll find it consistently tied to the ethnic nation or its believing remnant. Romans 11 is the clincher. Paul speaks of Israel’s hardening “in part” until the fullness of the Gentiles comes in, followed by “all Israel” being saved (Romans 11:25-26). If the church were Israel, this distinction collapses—why differentiate Gentiles from an already Gentile-inclusive “Israel”? Instead, Paul envisions a future for ethnic Israel distinct from the church, with a remnant already believing now and a fuller restoration to come.

Contrast this with replacement theology (supersessionism), which claims the church inherits Israel’s promises, leaving ethnic Israel obsolete. Galatians 3:28—“neither Jew nor Greek”—is often cited, but it speaks of equal standing in Christ, not the erasure of Israel’s identity. The “one new man” of Ephesians 2:15 unites Jew and Gentile in salvation, not in redefining Israel as the church. If Paul meant the church in Galatians 6:16, he could’ve said “church” (*ekklesia*), a term he uses freely elsewhere. He didn’t. He said “Israel.”

#### A Natural, Logical Reading

Picture this: you hand Galatians 6:16 to someone unfamiliar with theological debates and say, “Paul’s writing to Gentile churches in Galatia. There’s also a nation of Israel, mostly rejecting God, but some Jews believe in Jesus Christ and trust Him alone. Who’s the ‘Israel of God’ here?” Most would likely respond: “Well, it sounds like he’s blessing the Gentile believers in Galatia *and* the Jewish believers, calling the latter the ‘Israel of God.’” That’s the straightforward reading.

- **Group 1**: “As many as walk according to this rule”—the Gentile believers in Galatia, living by faith.

- **Group 2**: “The Israel of God”—ethnic Jews who also walk by this rule, trusting Christ alone.

Paul’s blessing bridges both, recognizing their shared faith while preserving Israel’s distinct identity. Peace and mercy rest on all who embrace the gospel, but the title “Israel of God” honors the faithful remnant of God’s covenant people.

#### Why It Matters

This isn’t just semantics. Seeing the “Israel of God” as believing Jews upholds God’s faithfulness to His promises. He hasn’t abandoned ethnic Israel or replaced them with the church (Romans 11:1-2). The remnant today—Messianic Jews—foreshadows a future where God fulfills His covenant with Abraham’s seed (Genesis 12:3; Romans 11:26-27). The church, grafted into these blessings (Romans 11:17), doesn’t usurp Israel’s role but shares in God’s redemptive plan alongside it.

So, next time you read Galatians 6:16, don’t let replacement theology blur the lines. The “Israel of God” isn’t the church—it’s the ethnic Jews who, by faith in Jesus, embody God’s enduring love for His chosen people. Peace be to them, and to all who walk in this truth.