This blog post attempts to establish a foundational overview examining how Scripture distinguishes Israel and the Church, tracing their origins, identities, and roles within God’s unfolding redemptive plan.
Israel
Definition:
The term “Israel” in Scripture refers to Jacob (Gen. 32:28–29) and his physical descendants. This includes the twelve tribes of Israel, the united monarchy (2 Sam. 5:12), the divided kingdom following the schism (1 Kgs. 12), the Jews who returned from exile (Ezra, Nehemiah, Esther), and the believing Jewish remnant within Israel (Rom. 2:28–29; 9:6; 11:5–7, 26).
Israel is therefore a mixed multitude, consisting of both believing and unbelieving descendants of Jacob. While Scripture recognizes a believing remnant within Israel (“true Jews” or “Israel within Israel”), this distinction concerns salvific realities, not the redefinition of Israel itself.
At no point does Scripture redefine Israel to include Gentiles. Though Gentiles could become proselytes in the Old Testament, and have become participants in Abraham blessing through faith in the New Testament, no Gentile is ever identified as a Jew or called Israel.
Origin:
The name Israel (יִשְׂרָאֵל) first appears in connection with Jacob, whose name is changed by God (Gen. 32:28). His sons are subsequently called the sons of Israel, and their descendants later emerge as a distinct ethnic, national, and territorial people (Deut. 7:6-9).
This people enters into covenant with Yahweh at Mt. Sinai and is identified as God’s son and covenant nation (Exod. 4:22; 19:5–6; Deut. 7:6–9). From its inception, Israel is defined genealogically and covenantally as the physical offspring of Jacob.
Limitations:
The biblical usage of Israel is limited to the descendants of Jacob. Scripture consistently maintains this historical referent, even when making spiritual distinctions within Israel.
Romans 9:6—used as a common proof-text—does not redefine Israel but distinguishes between ethnic identity and salvific participation. The passage presupposes one Israel, within which not all participate in the covenant promises due to unbelief (cf. Romans 10-11).
Accordingly, while Israel contains a believing remnant, Israel as a category never ceases to be an ethnic-national entity.
The Church
Definition:
The term “church” (ekklesia) in the New Testament refers to believing Jews and Gentiles who are united into one body through the baptism of the Holy Spirit (1 Cor. 12:13; Eph. 2:16; 4:4–6).
The Church is not a mixed multitude. Universal membership in the Church is conditioned upon faith in Christ and incorporation into His body by the Spirit. Unbelievers, though they may associate externally with the Church, are not members of it.
Origin:
While the Septuagint (LXX) uses ekklesia descriptively to refer to assemblies or gatherings of Israelites, this usage must not be confused with the technical meaning the term takes on in the New Testament. The NT ekklesia refers specifically to a Spirit-baptized body united to the risen Christ.
The Church is inaugurated at Pentecost (Acts 2) with the outpouring of the Holy Spirit. This event marks the beginning of a new divine work in which believers are united to Christ and to one another in a way previously unknown in redemptive history.
Limitations:
The Old Testament assembly (ekklesia in the LXX) is not the New Testament Church. Though both involve God’s people, they exist within different covenantal economies and are constituted by different means.
The Church is not defined by ethnicity, national identity, or physical descent, but by Spirit baptism and union with Christ. It is therefore a regenerate body that did not exist prior to Pentecost.
Summary
Progressive revelation demonstrates that Israel began with Jacob and his sons, is defined by physical descent, and exists as a mixed multitude of believers and unbelievers. The Church, by contrast, began at Pentecost and consists exclusively of believing Jews and Gentiles united into one body by the Holy Spirit.
While the Church was initially Jewish in composition (Acts 2–7), Samaritans (Acts 8 ) and Gentiles (Acts 10) were subsequently incorporated into this body, not by becoming Israel, but by being baptized into Christ.
These distinctions refute the claim that the Church is Israel or that Israel has been redefined as the Church. Scripture presents them as distinct entities within God’s sovereign redemptive plan.
Proof That the Church Is a Distinct Work in God’s Plan
The following arguments demonstrate from Scripture and redemptive history that the Church is not Israel redefined, but a new work inaugurated by God with its own origin, structure, and means of membership.
Argument 1: The Church Has a Distinct Historical Beginning
Israel is presented in Scripture as existing from the time of Jacob onward (Gen. 32), developing through patriarchal, Mosaic, and monarchic periods. By contrast, the church is first brought into existence at Pentecost with the outpouring of the Holy Spirit (Acts 2). If Israel and the Church were the same entity, no such identifiable point of origin for the Church would exist. The fact that Scripture identifies a specific historical inauguration for the Church demonstrates that it is not merely a continuation or re-labeling of Israel, but a new work in redemptive history. Acts 11:15 says “… just as He did upon us at the beginning” which points back to the first act of outpouring at Acts 2, which was the beginning of the establishment of the Church.
Argument 2: Jesus Speaks of the Church as a Future Reality
In Matthew 16:18, Jesus declares, “I will build My church.” The future tense indicates that the Church was not yet in existence during His earthly ministry. If the Church already existed as Israel or as the Old Testament people of God, Christ’s statement would be incoherent. His words presuppose that the Church would come into existence subsequent to His ministry, confirming that it is not identical with Israel.
Argument 3: The Church Has a Distinct Foundational Structure
Paul teaches that the Church is “built on the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone” (Eph. 2:20). A foundation, by definition, marks the beginning of a structure. The Apostles and New Testament prophets did not exist in the Old Testament era. Therefore, the Church cannot be identified with Israel, which predates these foundational figures.
Argument 4: The Church Requires the Finished Work and Exaltation of Christ
The Church is described as the body over which the risen and exalted Christ is Head (Eph. 1:20–23). This headship is grounded in His death, resurrection, ascension, and session at the right hand of the Father. Since these redemptive events had not yet occurred in the Old Testament period, the Church could not have existed prior to them. Israel, therefore, cannot be equated with the Church, which is structurally dependent on Christ’s completed redemptive work and present exaltation.
Argument 5: The Church Is Constituted by the Baptism of the Holy Spirit
Scripture teaches that believers are incorporated into the body of Christ by the baptism of the Holy Spirit (1 Cor. 12:13). This baptism unites Jews and Gentiles into one body in Christ. Jesus explicitly locates this baptism as a future event prior to Pentecost (Acts 1:5). Because Spirit baptism is essential to universal Church membership, and because this baptism did not occur prior to Pentecost, the Church could not have existed under the Old Covenant economy.
Argument 6: The Church Is a “New Man,” Not a Reconfigured Old One
Paul describes the Church as “one new man” created in Christ (Eph. 2:15), consisting of Jews and Gentiles reconciled into a single body. The language of new creation indicates the formation of a new entity rather than the modification of an existing one. If Israel already included Gentiles in the same covenantal and spiritual sense as the Church, Paul’s argument would be incoherent because it would not be a new act or a new man. The unprecedented union of Jew and Gentile in one body confirms that the Church is not Israel redefined, but a new creation brought into existence through Christ and the Holy Spirit.
Argument 7: The Church Is Identified as a Previously Hidden Mystery
Paul repeatedly refers to the Church as a “mystery” that was hidden in previous ages and not made known to earlier generations (Eph. 3:3–5, 9; Col. 1:26–27). A mystery in Pauline usage is not something vaguely present in the Old Testament, but something previously unrevealed. If the Church were simply Israel under a new name (i.e., the true Israel), it could not properly be described as a mystery. The Church’s designation as a newly revealed reality supports its distinction from Israel.
Argument 8: Scripture Maintains Distinctions Within Israel Without Redefining It
In Romans 9:6, Paul distinguishes between Israel as an ethnic entity and the believing remnant within it, stating that “not all who are from Israel are Israel.” Similarly, in Galatians 6:16, Paul distinguishes between Gentile believers (“those who walk by this rule”) and believing Jews (“the Israel of God”). These passages demonstrate that Scripture recognizes spiritual distinctions within Israel without collapsing Israel into the Church or redefining Israel to include Gentiles.
Argument 9: Luke’s Terminology in Acts Preserves the Distinction
Throughout the book of Acts, Luke consistently uses the term Israel to refer to the Jewish people and ekklesia to refer to the Church (Israel ≈ 20 times; ekklesia ≈ 19 times). These terms are used deliberately and never interchangeably. If Luke understood the Church to be Israel redefined, such consistent terminological distinction would be unnecessary and misleading. Luke’s careful usage reflects an awareness of two distinct entities within God’s redemptive plan.
Argument 10: The Church Introduces New Offices and New Means of Edification
The New Testament introduces ecclesiastical offices such as elders and deacons, as well as Spirit-distributed gifts given to each believer for the edification of the body. These structures and functions have no direct counterpart in Israel’s priestly and national system. This institutional and functional discontinuity further supports the conclusion that the Church is not a continuation of Israel, but a distinct organism governed by a new covenantal administration.
Argument 11: The Church Experiences a New Mode of the Spirit’s Indwelling
The New Testament presents the permanent indwelling of the Holy Spirit as a defining characteristic of the Church (John 14:16–17; Rom. 8:9–11). This indwelling is universal among believers and marks their union with Christ. While the Spirit was active in Old Testament believers, this permanent, corporate indwelling is presented as a new reality inaugurated after Pentecost. The Church’s unique relationship to the Spirit further distinguishes it from Israel.
Argument 12: Covenant Membership Mechanism
Israel and the Church differ radically in how one actually becomes a member. Membership in Israel is established by physical birth (Gen 17; Exod 12), while universal membership in the Church is established by Spirit baptism (1 Cor 12:13). If Israel and the Church are the same entity the mechanism for their membership should be consistent.
Argument 13: National vs. Transnational Identity
Israel is constituted as a nation; the Church is explicitly not. Israel is called a nation among nations (Exod 19:6; Deut 4:6–8). On the other hand the Church is composed of people from “every tribe, tongue, and nation” (Rev 5:9). The Church transcends nations; Israel is one nation. Therefore, they are not the same entity.
Argument 14: Unfulfilled National Promises
God made unconditional national promises to Israel that remain unfulfilled. This includes land boundaries (Gen 15), the Davidic throne (2 Sam 7), and national repentance and regathering (Zech 12; Rom 11). God’s fidelity to national promises requires Israel’s continued identity.
Argument 15: Apostolic Practice
Building on Argument 9, the apostles continue to recognize Israel as Israel after the birth of the Church. Peter addresses “men of Israel” post-Pentecost (Acts 3). Paul expresses longing for Israel’s salvation as a distinct people (Rom 9-11). Post-Pentecost apostolic usage confirms distinction, not replacement.
Argument 16: Romans 11’s Olive Tree Metaphor
The olive tree metaphor presupposes distinction, not identity. The natural branches are Israelites, the wild (unnatural) branches are Gentiles, the singular root is the patriarchal covenant (Rom 11:28-29), the tree is the place of blessing (Hag 2:9). Sharing in blessing does not equal sharing in identity. Romans 11 affirms continuity of blessing without collapse of covenant identity.
Conclusion:
Taken together, these arguments demonstrate that the Church is not Israel renamed, expanded, or redefined. Rather, the Church is a distinct redemptive entity, inaugurated at Pentecost, constituted by Spirit baptism, grounded in the finished work of Christ, and composed of believing Jews and Gentiles united into one new body.
Israel remains Israel, and the Church is the Church—both integral to God’s unified yet diverse redemptive plan.
