God's Saved Israel: Reading Romans 11:26 and Galatians 6:16 in Terms of the New Identity in Christ and the Spirit by P. La G. Du Toit

Abstract

Reviewed by: God's Saved Israel: Reading Romans 11:26 and Galatians 6:16 in Terms of the New Identity in Christ and the Spirit by P. La G. Du Toit Annelie van der Bank Du Toit, P. La G. 2019. God's Saved Israel: Reading Romans 11:26 and Galatians 6:16 in Terms of the New Identity in Christ and the Spirit. Eugene: Pickwick. ISBN: 978-53265361. Pp. 422. Paperback. $48. God's Saved Israel, by Philip la G. du Toit, is a comprehensive monograph, based partially on his Ph.D. research (2012–2013). It deals with the provocative issue in the apostle Paul's theology of his understanding of Israel's salvation found in passages such as Rom 11:25–27 and Gal 6:16. Du Toit's main aim, clearly stated in the introduction, is to "determine the respective referents of 'all Israel' who 'will be saved' (Rom 11:26) and 'the Israel of God' whom Paul blesses (Gal 6:16)" (4). The book, consisting of a little over four hundred pages divided into seven chapters, consists of a comprehensive and detailed unpacking of the theme. The key passages that are discussed are Rom 9–11 and Gal 6:7–16 in which especially Rom 11 and Gal 6:11–16 are seen as key texts to unravel the meaning of the "salvation of 'all Israel'" (Rom 11:26) and "the Israel of God" who is blessed (Gal 6:16). In this sense the book fits in well within Du Toit's field of interest in Pauline studies, and especially focuses on the way in which the apostle Paul understood Israel. Chapter one introduces the topic of the book, establishes the boundaries of the project and provides a comprehensive explanation of several terms and concepts, including the methodology of the study (theological-exegetical). In addition, Du Toit emphasises the problems set out in the study with reference to the fluidity of the meaning attached to identity. He differentiates between three modes of identity, which he labels: "A. Israel according to the flesh. B. Israel as children of the promise and as partakers of election. C. Believers in Christ as partakers of the new creation and the Spirit" (27). These three modes of identity are [End Page 198] used throughout the book, which means that the reader needs to keep track of which modes of identity are meant. In chapter two, in which the focus is concerned with the differentiation between Israel as nation and spiritual Israel, Du Toit first turns his gaze outwards, which provides a good contextual basis for understanding the issue at hand in Paul. Du Toit argues that in writings other than those of Paul, there is a definite distinction between the concepts Israel, Israelites and Judaeans. Insiders considered themselves as "Israel/Israelites" whereas outsiders viewed them as "Judaeans." The notion of "Judaeans" also had a more ethnic connotation, whereas "Israel/Israelites" rather portrayed a religious sense. Until the time of Justin, early Christians did not think of themselves in terms of "Israel/Israelites." Paul seems to have applied an insider-outsider distinction, which meant that spiritual Israel represented an insider-group within the demarcation of Israel of the flesh, or ethnic/national Israel. Old Testament salvation was dependent on perfect obedience to the whole law, but because all have sinned and all are unable to conform to the requirements of the whole law, everyone is in need of salvation through faith in Christ. This is why Paul implied that historical Israel was not able to conform to the whole law, and why he distinguished between Israel of the flesh (Judaeans) and spiritual Israel. In chapter three, the author unpacks identity mode C (believers in Christ as partakers of the new creation and the Spirit) and argues that Paul reformulated the meaning of Abrahamic kinship from being physical and/or ethnic to that of the spiritual, thereby making covenant membership based on law, circumcision and other external identity markers invalid. Consequently, "[f]aith in Christ is the marker of identity in Christ, which is apart from the law and opposed to the law, including works and circumcision" (117). The fundamental basis for this...