The Relationship Between Israel and the Church
The Relationship Between Israel and the Church
One People of God, Two Peoples—or Something More Carefully Defined?
Few biblical questions produce more disagreement than the relationship between Israel and the church. Has the church replaced Israel? Does Israel remain distinct in God’s plan? How should Christians understand the Old Testament promises, Romans 9–11, the Abrahamic covenant, and the unity of Jews and Gentiles in Christ? Scripture gives us enough to speak clearly—but also enough complexity to keep us humble.
The question sounds simple: What is the relationship between Israel and the church?
The answer is not quite so simple.
Christians agree that God’s promises to Abraham matter.
We agree that Jesus is Israel’s Messiah.
We agree that Gentiles have been brought into the blessings of God’s salvation through Christ.
We agree that salvation is found in Jesus alone.
Yet Christians disagree about what this means for ethnic Israel, Old Testament promises, the land, the kingdom, and the future.
Some say the church has become the new Israel.
Others say Israel and the church must remain sharply distinct.
Still others argue that the New Testament presents one redeemed people in Christ while continuing to speak of ethnic Israel as having a particular place in God’s unfolding purposes.
A good answer must take both sides of the biblical evidence seriously: the profound unity of Jew and Gentile in Christ and Paul’s insistence that God has not simply discarded Israel.
Israel Did Not Begin as a Side Story
The story of Israel begins with God’s calling of Abraham.
“I will make you into a great nation, and I will bless you.”
Genesis 12:2, NIV
God promised Abraham descendants, blessing, and a redemptive purpose reaching beyond one family.
“All peoples on earth will be blessed through you.”
Genesis 12:3, NIV
That last line is essential.
God’s calling of Israel was never only about Israel.
Through Abraham’s family, God intended blessing to reach the nations.
Israel was chosen not simply to receive blessing, but to become part of God’s plan to bring blessing to the world.
God’s Relationship With Israel Was Built Around Promise
Several major biblical covenants shape the story.
Descendants, blessing, land, and blessing extending to the nations.
Israel is formed as a covenant nation with laws governing worship, justice, holiness, and community.
God promises a royal line culminating in an enduring kingdom.
God promises forgiveness, transformed hearts, and an intimate knowledge of Him.
These promises eventually converge on Jesus.
He is the son of Abraham.
The son of David.
The mediator of the new covenant.
Jesus Was Israel’s Messiah
Christianity did not appear as a completely separate religion dropped into history.
Jesus was Jewish.
Mary was Jewish.
The apostles were Jewish.
The first Christians were Jewish.
The Scriptures Jesus and the apostles read were Israel’s Scriptures.
“Salvation is from the Jews.”
John 4:22, NIV
Jesus does not cancel Israel’s story.
He brings that story to its decisive fulfillment.
Christianity cannot understand Jesus correctly while treating Israel as irrelevant background.
The Promises Reach Their Center in Christ
The New Testament repeatedly presents Jesus as the fulfillment of Israel’s hopes.
He is the promised King.
The suffering servant.
The true shepherd.
The Passover Lamb.
The Son of David.
The seed of Abraham.
“No matter how many promises God has made, they are ‘Yes’ in Christ.”
2 Corinthians 1:20, NIV
The biblical promises do not ultimately lead us away from Jesus toward a separate center. They lead us to Jesus.
Gentiles Are Brought Into God’s Covenant Blessing
One of the great surprises of the New Testament is how rapidly Gentiles are brought into the people of God.
They are not required to become ethnic Jews first.
They come through faith in Jesus Christ.
“If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.”
Galatians 3:29, NIV
Paul is not saying Gentile Christians suddenly become ethnically Jewish.
He is saying they now participate in Abraham’s covenant blessing through union with the Messiah.
Jesus Creates One New Humanity
Ephesians gives one of the clearest descriptions of what happens through the Gospel.
“His purpose was to create in himself one new humanity
out of the two, thus making peace.”
Ephesians 2:15, NIV
Jewish and Gentile believers do not remain two separate classes of Christians with different access to God.
Both come through Christ.
Both receive the Spirit.
Both belong to God’s household.
“Through him we both have access to the Father
by one Spirit.”
Ephesians 2:18, NIV
The church is not Jewish believers over here and Gentile believers over there. In Christ, believing Jews and Gentiles belong to one redeemed people.
Ethnicity Does Not Determine Standing Before God
“There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.”
Galatians 3:28, NIV
Paul does not mean ethnic distinctions stop existing.
Jewish believers remain Jewish.
Gentile believers remain Gentile.
Men and women remain men and women.
His point is about spiritual standing and inheritance.
No ethnicity gives someone superior access to God. Everyone comes through Jesus Christ.
Does This Mean the Church Has Replaced Israel?
The phrase replacement theology is commonly used in these discussions.
Unfortunately, it can mean several different things.
Sometimes it refers broadly to the belief that the church fulfills promises once associated with Israel.
Sometimes it means the much stronger claim that ethnic Israel has been completely rejected by God and has no continuing significance in His purposes.
Those are not identical claims.
The New Testament clearly applies many Old Testament descriptions of God’s people to the church.
But Romans 9–11 also makes it difficult to say simply:
“Israel failed, God discarded them, and the church took their place.”
Paul Refuses to Say God Is Finished With Israel
Romans 9–11 is essential to this discussion.
Paul is grieving the widespread unbelief of his fellow Jews.
Then he asks the question directly.
“Did God reject his people?”
Romans 11:1, NIV
His answer is equally direct.
“By no means!”
Romans 11:1, NIV
Paul points to himself as a Jewish believer.
He speaks of a remnant chosen by grace.
And then he uses the image of an olive tree to explain Jew-Gentile relationships in God’s redemptive plan.
Gentiles Are Grafted In—Not Given a New Tree
Paul’s olive tree illustration is one of the strongest images in the New Testament for understanding this question.
Some natural branches were broken off because of unbelief.
Wild branches—Gentile believers—were grafted in.
“You, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root.”
Romans 11:17, NIV
Notice what Paul does not say.
He does not describe Gentiles planting a new tree beside the old one.
Nor does he tell them they replaced the root.
They have been grafted into a story and blessing already underway.
Gentile Christians do not support the root. The root supports us.
Christians Have No Biblical Basis for Arrogance Toward Jewish People
Paul anticipates a dangerous response from Gentile Christians.
“Do not consider yourself to be superior to those other branches.”
Romans 11:18, NIV
That warning deserves serious attention in light of Christian history.
Christians have sometimes treated Jewish people with contempt.
Anti-Jewish attitudes have sometimes been justified with Christian language.
That is directly contrary to Paul’s argument.
Romans 11 should produce humility in Gentile Christians, not superiority.
Paul Says Yes
“If they do not persist in unbelief, they will be grafted in, for God is able to graft them in again.”
Romans 11:23, NIV
Paul’s hope for Israel is not a way of salvation apart from Jesus.
The natural branches are restored through faith.
The Gospel remains the same.
Jew and Gentile alike need Christ.
One of the Most Debated Sentences in Romans
“And in this way all Israel will be saved.”
Romans 11:26, NIV
Christians have interpreted this phrase in several ways.
Many Christians understand Paul as predicting a significant turning of ethnic Israel to Christ before the end.
Some understand “all Israel” more broadly as the complete redeemed people of God, Jew and Gentile.
Others see the phrase referring to the full number of Jewish believers saved throughout the age.
The first interpretation has been particularly influential among many Reformed interpreters as well as dispensationalists, though they differ significantly about what follows.
Whatever view we take, Paul’s argument leaves no room for saying Jewish unbelief proves that God has become indifferent to Israel.
“God’s Gifts and His Call Are Irrevocable”
“For God’s gifts and his call are irrevocable.”
Romans 11:29, NIV
In context, Paul is speaking about Israel.
That does not mean every Jewish person is automatically saved regardless of faith.
Paul has already made clear that salvation comes through Christ.
But it does mean God’s covenant faithfulness has not simply evaporated.
Why Faithful Christians Reach Different Conclusions
The major disagreement is not usually over whether Jesus saves.
It is over how Old Testament promises, Israel, and the church fit together after Christ.
Israel and the Church Remain Distinct
Dispensational theology generally argues that Israel and the church have related but distinguishable roles in God’s plan.
Many Old Testament promises to national Israel are therefore expected to receive a recognizable future fulfillment involving Israel.
One People of God Across the Covenants
Covenant theology emphasizes continuity between Old and New Testament believers.
The church is understood as the new-covenant people of God in fulfillment of promises centered in Christ.
Strong Unity With Continuing Israel Significance
Various mediating views emphasize one redeemed people in Christ while also allowing for a future corporate turning of Jewish people and meaningful fulfillment of promises involving Israel.
God’s Promises to Israel Should Mean What They Originally Promised
Traditional dispensational theology emphasizes the grammatical-historical reading of Old Testament prophecy.
If God promised land, descendants, restoration, or kingdom to Israel, dispensational interpreters are reluctant to redefine those promises entirely as spiritual blessings for the church.
Romans 11 is especially important here.
Israel’s present unbelief is temporary rather than final.
Many dispensationalists therefore expect:
The Promises Expand Around Christ
Covenant theology places greater emphasis on the unity of God’s redemptive people throughout history.
Abraham believed by faith.
Old Testament saints were saved by grace.
New Testament believers are saved by grace.
There have never been two Saviors.
Christ is the center of redemption in every age.
“Those who have faith are children of Abraham.”
Galatians 3:7, NIV
Covenant interpreters therefore see many promises broadening through Christ to include the multinational people of God.
What begins with Abraham ultimately reaches the nations through Abraham’s greatest Son—Jesus Christ.
We Should Be More Careful Than Our Slogans
Some Christians casually say:
“The church is Israel now.”
Others respond:
“The church is never Israel.”
Both slogans can be too simple.
The New Testament certainly applies Old Testament people-of-God language to Christians.
“You are a chosen people, a royal priesthood, a holy nation, God’s special possession.”
1 Peter 2:9, NIV
Peter is using language originally associated with Israel and applying it to Christian believers.
At the same time, Paul can still use the term Israel in Romans 9–11 to refer specifically to his ethnic Jewish people.
The New Testament emphasizes both continuity and distinction. Our theology should be able to do the same.
What About Galatians 6:16?
Paul closes Galatians with a debated phrase:
“Peace and mercy to all who follow this rule—to
the Israel of God.”
Galatians 6:16, NIV
Some interpreters understand “Israel of God” as the whole church.
Others understand it specifically as Jewish believers in Jesus.
The verse alone probably should not carry the entire weight of our theology of Israel and the church.
Major doctrines should be built from the full biblical witness, not from one debated phrase.
This Is Where the Debate Becomes Especially Difficult
God clearly promised land to Abraham and his descendants.
“To your offspring I will give this land.”
Genesis 12:7, NIV
Dispensational interpreters generally expect these promises to retain a future territorial dimension for Israel.
Covenant interpreters more commonly argue that the land promise expands in the New Testament toward the inheritance of the whole renewed creation.
“Abraham and his offspring received the promise that he would be heir of the world.”
Romans 4:13, NIV
Both approaches are trying to take biblical promise seriously.
They disagree about how the coming of Christ transforms the scope of that promise.
Biblical Israel and a Modern Nation-State Should Not Simply Be Equated
The establishment of the modern State of Israel in 1948 has played an enormous role in contemporary Christian discussions of prophecy.
Some Christians see modern Israel as direct fulfillment of biblical restoration prophecies.
Others see its establishment primarily as a significant historical and geopolitical event rather than a clear prophetic fulfillment.
Christians should distinguish several questions.
Those questions overlap, but they are not identical.
Biblical interpretation should not become a shortcut that prevents Christians from thinking carefully about justice, truth, war, peace, and the dignity of every human life.
There Are Not Two Ways of Salvation
Whatever position Christians take on Israel and the church, the New Testament does not present one way of salvation for Jewish people and another for Gentiles.
“There is no difference between Jew and Gentile—the same Lord is Lord of all and richly blesses all who call on him.”
Romans 10:12, NIV
Jewish people need Jesus.
Gentiles need Jesus.
Religious people need Jesus.
Irreligious people need Jesus.
There are not two Gospels. There is one Savior.
The Gospel Has a Continuing Jewish Connection
“It is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile.”
Romans 1:16, NIV
Paul’s missionary pattern often began in synagogues.
He longed for his fellow Jews to know Christ.
“My heart’s desire and prayer to God for the Israelites is that they may be saved.”
Romans 10:1, NIV
Christians should therefore reject both extremes:
This contradicts the Gospel and Paul’s explicit warning against Gentile arrogance.
Paul himself prayed passionately for Israel’s salvation.
Anti-Semitism Has No Place in Christian Faith
Christians must speak plainly here because church history contains shameful examples of anti-Jewish hatred.
Jewish people have experienced discrimination, forced conversions, expulsions, violence, and persecution in societies that identified themselves as Christian.
That history cannot simply be excused.
The New Testament gives Gentile Christians the opposite posture.
Humility.
Gratitude.
Love.
Gospel hope.
You cannot read Romans 11 carefully and come away believing contempt for Jewish people is a Christian virtue.
Supporting God’s Purposes Is Not the Same as Approving Every Government Decision
Christians sometimes move too quickly from biblical theology to modern political conclusions.
Believing that Israel remains significant in God’s purposes does not require believing every decision made by an Israeli government is morally right.
The Old Testament prophets themselves repeatedly criticized Israel’s kings and leaders.
Biblical love does not eliminate moral accountability.
Nor should concern for Jewish people require indifference toward Palestinian people or anyone else.
“Learn to do right; seek justice.”
Isaiah 1:17, NIV
God’s concern for one people never gives Christians permission to deny the dignity of another.
Israel Often Becomes a Test Case for How We Read the End Times
Much of the debate about Israel and the church is really a debate about biblical interpretation.
These are genuine interpretive questions.
Christians should be able to discuss them without treating every disagreement as denial of the Gospel.
Several Biblical Truths Should Anchor the Discussion
Paul Ends the Discussion in Worship
Romans 9–11 contains some of Paul’s deepest theology.
Election.
Human unbelief.
Divine mercy.
Israel.
Gentiles.
God’s faithfulness.
And after wrestling with all of it, Paul does not end with a prophecy chart.
He worships.
“Oh, the depth of the riches of the wisdom and knowledge of God!”
Romans 11:33, NIV
Good theology should eventually make us more humble before God, not merely more certain that everyone else has the chart wrong.
The Bible’s Story Is Moving Toward Jesus
Israel matters.
The covenants matter.
The land matters.
The church matters.
Prophecy matters.
But none of them is the ultimate center.
Jesus is.
“Beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.”
Luke 24:27, NIV
The right theology of Israel and the church should make Jesus larger, not smaller.
Good Theology Should Affect How Christians Live
Jewish people should never be treated with contempt in the name of Christianity.
We have been grafted into grace. We have nothing to boast about.
Jew and Gentile alike need the good news of Jesus Christ.
Biblical theology should deepen rather than diminish concern for human suffering.
The story of Israel reminds us that God does not casually discard His promises.
Faithful Christians have disagreed about the precise shape of future fulfillment.
Israel and the Church
Has the church replaced Israel?
That question is probably too blunt to capture the full biblical picture.
Scripture presents profound continuity between Israel’s story and the church.
Gentile Christians share in Abraham’s blessing.
Jewish and Gentile believers are one in Christ.
Old Testament promises find their center and fulfillment in Jesus.
Yet Paul still speaks of ethnic Israel as Israel.
He says God has not rejected His people.
He anticipates continuing mercy.
And he warns Gentile Christians not to become arrogant.
“For God has bound everyone over to disobedience so that he may have mercy on them all.”
Romans 11:32, NIV
One Savior.
One Gospel.
One redeemed people in Christ.
And a God whose faithfulness is deeper than our theological systems.
Do not boast.
Do not despise.
Trust the promises.
Preach Christ.
And stand amazed at the mercy of God.