What is spiritual Israel?

The next quotation (Matt. 2:15 from Hosea 11:1) is full of interest. The prophet was inspired to blend, as it were, Israel of old and Christ called out of Egypt. He, before God, was the true Israel, and their history recommenced in that blessed Person for Whose sake God had led out the ancient people at their beginning. Theirs is a sad tale of self-will, rebellion, idolatry, yet to be repented and forgiven, when the generation to come shall say, Blessed be He that comes in the name of Jehovah. The observant reader may see in Isa. 49 a similar transfer and identification of Israel and Christ. This is not merely literal, but spiritual in the true sense, not the vague spiritualising which fritters all away, forgets the glory and relationship of Christ, blots out Israel as such from God's mercy in the future, and lowers the church from heaven to earth.

To walk according to this rule — the rule of new creation — is to respond in faith to the grace that has called us, and to walk in consistency with this grace as dead to the law, the flesh, and the world (Gal. 2:19; Gal. 5:24; Gal. 6:14). To such there will be peace and mercy, in their pathway through this world, not only upon the Gentile believers, such as the Galatians, but also "upon the Israel of God." The Israel of the flesh had crucified their Messiah, and come under judgment; the "Israel of God" were surely the godly remnant of the nation who by grace had believed and turned to the Lord. Mercy rested upon such.

The law teachers were boasting in the Galatians who had received circumcision, and so outwardly had become Jews. But this did not make them God's people. In chapter 3, verses 7, 9, and 29, we find much the same thought. "The ones on the principle of faith, these are the sons of Abraham." So now in contrast to the false teachers making false Jews, the Apostle cries in triumph, these are "the Israel of God." These who walk by the rule of the new creation are the true Israelites, not those wearing the badge of circumcision. The people of Israel had three names: Hebrews, Jews and Israelites. Jews were especially those of the tribe of Judah and Benjamin, though many others had joined them under this name. "Israel" means "prince of God," and was the name given to Jacob by God Himself, when he wrestled with the angel and prevailed. "Thy name shall be called no more Jacob (means 'cheater'), but Israel (a prince of God): for as a prince hast thou power with God and with men, and hast prevailed." Gen. 32:28. This name includes all the descendants of Jacob, all the twelve tribes, not the two tribes only as the name "Jew" means. It is most interesting to notice that this name Israel, is the name chosen by God's earthly people today, as they once again begin to take possession of their own land. But the true Israelites are those "born again" into God's household.

"And as many as walk according to this rule, peace be on them and mercy, and upon the Israel of God." In the first expression, "as many as walk according to this rule," he specially looks, I think, at the Gentile believers, such as the Galatians were. "This rule" is the rule of the new creation — Christ Himself. He adds, "peace be on them and mercy, and upon the Israel of God." The only part of Israel acknowledged consists of the real believing Jews. "Israel of God" seems to be used here, not as a general phrase for every saint, but for the believing ones in Israel — those Jews who had repudiated their own works and found shelter only in Christ Jesus. Two parties are spoken of, and not one only. "As many as walk according to this rule," are rather the Gentile believers; and the "Israel of God" are the Jewish saints, not the mere literal Israel, but "the Israel of God;" the Israelites indeed, whom grace made willing to receive the Saviour.

At the same time it is shown to be, not what it might seem, a negative power only, but along with it is the new creation into which grace forms us. "In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature." Gentiles might boast in their freedom. What ground is there for boasting in this? In Christ alone, in His cross, let us boast, and in the new creature which is by Christ. Therefore the apostle adds, "And as many as walk according to this rule [that is, the rule of the new creation], peace be on them, and mercy, and upon the Israel of God." Those that walk according to this rule would be saints in general. The "Israel of God," I apprehend, would mean, that the only part of Israel whom God owns now consists of those that really are of faith — those that received Jesus. It is not a vague general expression for all saints, but implies that fleshly Israel was nothing now. If any of them believe in the Crucified, they were God's Israel. Soon all will believe in Christ, and all Israel be saved. But this is a future prophetic vision not touched on here. The new creation is a present blessing that the soul already enjoys. It is an actual result of the cross of Christ. Consequently we have no allusion to the Lord's coming in this epistle to the Galatians. It is all devoted to the deliverance of the saint from this present evil age by the cross of Christ, and his consistent maintenance of the new nature and position of grace — of the new creation in Christ Jesus.

The link between Israel and the Church is the elect remnant given to Christ out of the nation. In that important section of the epistle to the Romans, where the faithfulness of God to that people is seen to agree with His promises, it is said that they are not all Israel who are of Israel. This was also put before them by the Lord Himself in John 8, when He said, I know that ye are Abraham's seed, and in the same breath, If ye were Abraham's children ye would do the works of Abraham. The generation of faith is thus distinguished from the nation as an election of grace and this is confirmed by figurative teaching. Isaac, the son of the free woman, represents the line of faith, while Ishmael sets forth the nation in unbelief (Gal. 4:22-26). Much confusion exists, for want of attention to this important distinction. While the apostate nation is cut off and, like Cain of old, doomed to wander in the land of and with the mark of a vagabond, the election of grace are brought in and become the true nation, the Israel of God. The people had, as it were, thrown back in His face the Messianic blessings, but He found hearts in which they could be enjoyed, these came into all the blessing of Israel and far more, being given to Him as companions and transferred from Israel and earthly blessing to the Church. Thus we can see how all that belongs to Israel is maintained and carried through for God in the Church during the time that the nation is suffering under His government for the murder of their Messiah.

But again, it is written — "He is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circumcision is that of the heart" (Rom. 2:28-29). Also, "We are the circumcision, which worship God in the Spirit" (Phil. 3:3). So too, — "As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God" (Gal. 6:16). Do not these passages, it may be asked, show that Christians have now become the true Israel and the true circumcision? The first passage, however, is not written about Christians at all, but about Gentiles who fulfilled the law as compared with Jews who broke it. The second simply warns believers against going back to symbols, on the ground that they have that which these symbols only typified. In the third, the expression, "Israel of God," is figuratively applied to those who for the time had taken Israel's place as the special object of God's favour; if, indeed, it is not confined to that "remnant according to the election of grace" — that small portion of the nation which believed in Jesus, while "the rest were blinded" (Rom. 11:5-7).

I would observe, that there seems to be a marked connection between the spirit of this instructive passage and that of Galatians 6:16: "As many as walk according to this rule, peace be on them and mercy, and upon the Israel of God." What rule? "The cross of our Lord Jesus Christ." This is God's rule. It is not "circumcision or uncircumcision, but a new creature." (kaine ktisis) This the rule which distinguishes the Israel of God; this the grand distinction between "the supplanters" and "the princes:" the former trust in the flesh, the latter "in the cross." The Israel of God have ever been identified with weakness in themselves, like Jacob halting along, having the sentence of death written in their flesh. Thus the apostle goes on to say: "From henceforth let no one trouble me; for I bear in my body the marks of the Lord Jesus." (stigmata tou kuriou) So did Jacob bear in his "body the marks of the Lord Jesus." Nor was he at all ashamed of them; because, while they were at once the marks of Jacob's weakness, they were also the marks of Israel's strength. Blessed strength! May we know more and more of it daily.

Against so dark a background how beautiful is the contrast of verse 9, "Ye are a chosen generation." Here is the true election of God, those chosen by Him whose knowledge brought Into consideration every circumstance long before creation. Precious, wonderful truth!--much higher than that of Israel's being God's chosen earthly people. "A royal priesthood" is the counterpart of "a holy priesthood." (v.5), the latter toward God, the former toward men, for it is royal character to bear God's witness toward the world (Cf.In.18:37). Precious is such dignity conferred Upon sinners saved by grace! "An holy nation" is in contrast to Israel in the flesh, In her unholy disobedience. It speaks of a vital sanctification for the glory of God, a setting apart to Himself. "A peculiar people" has the sense of being peculiar to Himself, that is, virtually bondslaves rather than hired servants, as Jews under law considered themselves.

A Sure Hope. — But hopes are with men often so vague, and rest on no real foundation. Was that the case with them? No. Their hope was a definite one, even blessing in and with the Lord Jesus in heaven; and it rested on a sure foundation. "Which hope," the sacred writer states, "we have as an anchor of the soul both sure and steadfast, and which enters into that within the veil. Whither" (we here quote the Revised Version) "as a Forerunner Jesus entered for us, having become a High Priest for ever after the order of Melchizedek" (19, 20). God's counsels are immutable. Every one who believes in God will subscribe to that. But He desires to assure His people of it. He did that to Abraham. His word and His oath are immutable. So He turns us here to that history, and bids us learn from it what He then impressed upon him. How encouraging must this have been when first, as here, pointed out! Age after age passes by, generation after generation of men appear, and give place in time to others. This life is a moving scene. Created things form, as it were, the background of a picture, across which a continuous flow of people pass, each one having to own that earth is not the rest yet sustained, each and all, who are real saints of God, by the sure hope of the future, of which God's word and His oath sworn to Abraham are the guarantees. In blessing He would bless him, in multiplying He would multiply him. Of this Israel after the flesh were an illustration. And we are illustrations of the spiritual seed. Then, too, in Abraham's seed shall all the families of the earth be blessed. To this we can say Amen, whilst waiting for the full development of this promise, never by us to be known in its completeness whilst upon earth.