Reformed theology understands both “the Church” and “Israel” through the lens of covenant theology, seeing God’s redemptive plan as unfolding through a single covenant of grace, administered differently throughout history. However, within Reformed circles, paedobaptists (such as Presbyterians) and credobaptists (such as Reformed Baptists) interpret the relationship between Israel and the Church differently, particularly in how they apply covenant theology to baptism and ecclesiology.
Israel in Reformed Theology
In the Old Testament, Israel was the visible, covenant people of God. God called Abraham, established His covenant with him, and gave him the sign of circumcision as a mark of belonging to the covenant community (Genesis 17:7–14). This covenant was later formalized at Sinai, where Israel was constituted as a nation under the Mosaic covenant. However, within national Israel, there was always a distinction between the external, visible people and the true, spiritual Israel—those who had genuine faith (Romans 9:6–8).
With the coming of Christ, the old covenant administration gave way to the new covenant. Jesus is the true Israel, the fulfillment of all the promises made to Abraham and his descendants (Galatians 3:16). The true offspring of Abraham are not those who are merely descended from him physically, but those who share his faith (Galatians 3:7). Thus, in Reformed theology, Israel finds its fulfillment in Christ and in those who are united to Him by faith.
The Church in Reformed Theology
The Church is the continuation and fulfillment of God’s covenant people. Christ established His Church as the new covenant community, made up of both Jews and Gentiles who trust in Him. In Ephesians 2:11–22, Paul teaches that believing Gentiles have been grafted into the household of God, breaking down the dividing wall between Jews and Gentiles. The Church is not a new plan distinct from Israel but rather the fulfillment of the promises made to Israel (Jeremiah 31:31–34; Hebrews 8).
The Church, then, is the Israel of God (Galatians 6:16). It consists of all who are united to Christ by faith. The shadows and types of the old covenant—such as the land, temple, priesthood, and sacrifices—are fulfilled in Christ and His body, the Church (Hebrews 10:1; Colossians 2:16–17).
Differences Between Paedobaptists and Credobaptists
While both paedobaptists and credobaptists agree that the Church is the true Israel, they differ on how they apply this theology, particularly concerning the continuity between Israel and the Church.
Paedobaptist (Presbyterian) View
Paedobaptists see a strong continuity between Israel and the Church. They argue that just as Israel was a mixed community of believers and unbelievers under the old covenant, so too is the visible Church in the new covenant. This continuity leads them to apply the covenant sign (now baptism) to infants, just as circumcision was applied to infants under the old covenant. They view baptism as a sign of inclusion in the visible covenant community, not necessarily as a sign of regeneration.
Credobaptist (Reformed Baptist) View
Reformed Baptists, while affirming that the Church is the true Israel, emphasize the discontinuity between Israel and the Church in terms of covenant membership. They argue that the new covenant differs from the old covenant in that all members of the new covenant are regenerate believers (Jeremiah 31:33–34; Hebrews 8:10–12). Since circumcision included both believers and unbelievers in Israel, but baptism signifies union with Christ, it should only be applied to those who profess faith in Christ. Thus, the visible Church should consist only of those who give credible evidence of regeneration.
Conclusion
Both paedobaptists and credobaptists within Reformed theology affirm that the Church is the fulfillment of Israel and that God’s redemptive plan has always centered on Christ. However, they differ in how they understand the continuity and discontinuity between Israel and the Church, which affects their views on baptism and church membership. The paedobaptist view sees the Church as a continuation of Israel’s mixed community, whereas the credobaptist view sees the Church as a regenerate community that fulfills Israel in a new and better way.
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