Romans 9:6 is a passage sometimes used by supersessionists to show that the church is explicitly called Israel.[1] This verse reads, “But it is not as though the word of God has failed. For they are not all Israel who are descended from

Israel

.” Some see in the first mention of “Israel” a concept of Israel that goes beyond ethnic boundaries. Thus, Paul is allegedly making a distinction between ethnic Israel and a spiritual Israel that consists of all believers including Gentiles. This is the view of Ridderbos: “Even the distinction Paul makes within national Jerusalem between who is and who is not a ‘Jew,’ between ‘Israel’ and ‘those who are of Israel’ (Rom. 2:28ff.; 9:6), tends to a usage that denotes the believing gentiles as well and therefore the Christian church as such as “Israel.”[2] In reference to Rom 9:6–8 Wayne Grudem declares, “Paul here implies that the true children of Abraham, those who are in the most true sense ‘Israel,’ are not the nation of Israel by physical descent from Abraham but those who have believed in Christ.”[3] In his comments on Rom 9:6, Robertson states, “It is those who, in addition to being related to Abraham by natural descendency, also relate to him by faith, plus those Gentiles who are ingrafted by faith, that constitute the true Israel of God.”[4]

This verse, though, is not a supporting text for supersessionism as most commentators on Romans 9:6 acknowledge. As Murray has noted, Rom 9:6 is teaching that “there is an ‘Israel’ within ethnic

Israel

.”[5] Paul is not saying that believing Gentiles are now part of

Israel

. Instead, believing Jews are the true Israel. William Sanday and Arthur C. Headlam make this point:

But St. Paul does not mean here to distinguish a spiritual Israel (i.e. the Christian Church) from the fleshly Israel, but to state that the promises made to

Israel

might be fulfilled even if some of his descendants were shut out from them. What he states is that not all the physical descendants of Jacob are necessarily inheritors of the Divine promises implied in the sacred name

Israel

.[6]

Thus, the true Israelite is one who is a Jew ethnically and one has believed in Jesus Christ (see Romans 2:28–29). Romans 9:6, therefore, is not a supporting text for Replacement Theology.

[1] Those who view Rom 9:6 as including believing Gentiles in the concept of “Israel” include: Ridderbos, Paul, 336, n. 30; Grudem, Systematic Theology, 861; C. H. Dodd, The Epistle of Paul to the Romans (London: Hodder & Stoughton, 1932), 155; Goppelt, Typos, 140; Ellis, Paul’s Use of the Old Testament, 137; and James D. G. Dunn, Romans 9–16, WBC, vol. 38b (Dallas: Word, 1988), 540; LaRondelle, The Israel of God in Prophecy, 121; Bright, The Kingdom of God, 226–27. Commenting on Rom 9:6, Origen stated, “For if the judgment respecting the ‘Jew inwardly’ be adopted, we must understand that, as there is a ‘bodily’ race of Jews, so also is there a race of ‘Jews inwardly.’” Origen, First Principles 4.21, ANF 4:370.

[2] Ridderbos, Paul, 336, n. 30.

[3] Grudem, Systematic Theology, 861.

[4] O. Palmer Robertson, The Christ of the Covenants (Phillipsburg, N.J.: P & R, 1980), 40.

[5] Murray, The Epistle to the Romans, 2:9.

[6] William Sanday and Arthur C. Headlam, The Epistle to the Romans, ICC (New York: Charles Scribner’s Sons, 1923), 240. See also Douglas Moo, The Epistle to the Romans, NICNT (Grand Rapids: Eerdmans, 1996), 574. About Rom 9:6, Gutbrod writes, “We are not told here that Gentile Christians are the true Israel. The distinction at R. 9:6 does not go beyond what is presupposed at Jn. 1:47. . . .” Walter Gutbrod, “’Israhl, k. t. l.,” in Theological Dictionary of the New Testament, vol. 3, ed. Gerhard Kittel (Grand Rapids: Eerdmans, 1965), 387.