Source: “Reading Paul Within Judaism: The Collected Essays”, By Mark D. Nanos, 2017.
Pauls Non Jews Do Not Become Jews, But Maybe Jewish.wav
This podcast argues that Paul's non-Jewish followers did not become "Jews" in an ethnic or proselyte sense, but rather became "Jewish" in their practices and way of life. The podcast emphasizes the distinction between being a Jew (ethnically defined by birth and circumcision for males) and behaving "jewishly" (adopting Jewish customs and beliefs). Drawing parallels with Josephus's writings, the text illustrates how non-Jews could engage deeply with Jewish traditions and communities without undergoing full conversion. Ultimately, the author suggests that Paul encouraged non-Jewish believers to live "jewishly" within Jewish subgroups centered on Jesus as Messiah, reframing their gatherings not as "gentile churches" but as "Jewish assemblies" that included "jewish non-Jews."
Topic 1: Distinguishing "Jew" and "Jewish" Identity A fundamental concept discussed is the important distinction between being a "Jew" and behaving in a "Jewish" manner. Being a "Jew" is presented as a noun referring to an ethnic and genealogical identity. For males, this identity is typically established at birth to Jewish parents and marked by circumcision on the eighth day of life. This identity persists regardless of behavior; a Jew remains a Jew even if they act in ways considered "un-Jewish" or "apostate." In contrast, "Jewish" is primarily an adjective describing the cultural behavior, practices, and way of life associated with Jews, also referred to as "jewishness" or "Judaism." This cultural behavior can be adopted by individuals, whether ethnically Jewish or not, and can manifest in various interpretations of Scripture, views of authority, and practices. The source also introduces the term "jewish" (lowercase) to specifically describe non-Jews who adopt these cultural ways.
Topic 2: Pathways for Non-Jews to Become Jews or Adopt Jewish Practices Historically, the possibility of non-Jews becoming "Jews" through conversion was recognized by some, including Paul, though not universally accepted by all Jewish groups. For males, a decisive rite in this transformation was circumcision, leading to the designation of a "proselyte" – a Jew by choice rather than birth. The source highlights that non-Jewish women becoming Jews was more ambiguous, though women born to Jewish parents were clearly considered Jews. Beyond full conversion, non-Jews could also affiliate with or be attracted to Jewish beliefs and practices without becoming full Jews. These individuals might be known as "fearers of God" and could behave "jewishly" or be considered "jewish" without undertaking transformative rites like circumcision. This demonstrates a spectrum of involvement, from adopting customs to full identity change.
Topic 3: Paul's Opposition to Non-Jews' Circumcision After Becoming Christ-Followers A central argument concerning Paul is his firm stance against Christ-following non-Jews undergoing circumcision to become ethnic Jews. Paul frequently refers to this process as "circumcision," the rite that completed the conversion for males. He argued that these uncircumcised non-Jews were considered full and equal members of God's family, standing alongside Jewish members, and were equally children of Abraham and co-heirs of promises. For Paul, the arrival of the Messiah meant that the distinction between being circumcised or "foreskinned" should no longer serve as a basis for discrimination among believers, just like differences in gender or social status. This position has often been misinterpreted as Paul abandoning the significance of circumcision or Jewish identity entirely, but the source argues against this interpretation.
Topic 4: Paul's Encouragement of "Jewish" Behavior for Non-Jewish Believers Despite opposing the ethnic conversion of non-Jews through circumcision, the source strongly asserts that Paul actively promoted and instructed Christ-following non-Jews to behave "jewishly" and practice "Judaism." He encouraged them to turn to the worship of Israel's God and adopt Jewish ways of life. When these non-Jews appealed to Jewish Scriptures and traditions, as Paul himself did, they would naturally be perceived as behaving like Jews. This means Paul was enculturating them into God's guidance, or Torah-defined ways of life, without requiring them to technically become Jews or Israel. From Paul's perspective, these individuals were "jewish non-Jews" learning to practice Judaism while retaining their non-Jewish identity.
Topic 5: Reinterpreting Romans 2:25-29 Regarding Paul's Message The source dedicates significant attention to re-examining Paul's message in Romans 2:25-29, arguing against common interpretations. It suggests that this passage does not devalue Jewish ethnic identity, literal circumcision, or Judaism as a whole. Instead, Paul's critique in this passage is aimed at hypocrisy: a theoretical circumcised Jew who teaches the Torah but fails to live by its righteous requirements. The passage's value lies in affirming what a Jew, ethnically descended and literally circumcised, should ideally embody – a heart and actions dedicated to God and neighbor according to Torah. It clarifies that Paul is not advocating for non-Jews to become "spiritual" or "true" Jews who replace ethnic Jews; rather, he is portraying the ideal "jewishness" for non-Jews to internalize while remaining non-Jews.
Topic 6: The Rhetorical Strategy of the "Fictive Jew" in Romans 2 In Romans 2:17-24, Paul employs a rhetorical device by introducing a "fictive" or hypothetical Jewish teacher. This teacher is presented as someone who boasts in God, relies on Torah, and presumes to guide others, yet is hypocritical in their own actions, committing sins like stealing, adultery, or robbing temples. The purpose of this "un-Jewish-like Jew" is not to criticize all Jews or Jewish identity itself, but to serve as an illustration of hypocrisy. Paul uses this example to persuade his non-Jewish audience to avoid similar self-condemning behavior and to focus on their own responsibilities and faithfulness, rather than judging others. This approach aims to encourage self-reflection among non-Jews, rather than fostering negative portrayals of Jews.
Topic 7: Historical Parallels: "Jewish Non-Jews" in Josephus's Writings To provide historical context for understanding Paul's approach to non-Jews, the source draws parallels from the works of Josephus. Josephus describes "judaizing" Syrian non-Jews who were spared during conflicts but remained suspect due to their perceived loyalty to Jews. He also mentions "multitudes of Greeks" in Syria who were "incorporated" into Jewish religious ceremonies and communal life, participating in Jewish practices without necessarily becoming proselytes. The account of King Izates of Adiabene and his mother Helena is also detailed; they initially adopted Jewish customs as "jewish non-Jews" but later, Izates, motivated by a desire for complete faithfulness to Torah, underwent circumcision, thereby transforming into a Jew. These examples illustrate a spectrum of non-Jewish engagement with Jewish life, from cultural adoption to full conversion, mirroring dynamics relevant to Paul's ministry.
Topic 8: Advocating for More Historically Accurate Terminology for Paul's Communities The source strongly argues for a revision of the traditional terminology used to describe Paul's groups and his non-Jewish followers. It considers terms like "Paul's Christian churches" or "Paul's gentile churches" anachronistic and misleading for the first-century context. Instead, it proposes more historically accurate labels such as "Paul's Jewish assemblies," "Jesus- or Christ-following Jewish subgroups," or "subgroup assemblies of the synagogues." Similarly, it suggests referring to the non-Jews within these groups as "jewish non-Jews" (using a lowercase "j" to signify cultural adoption without ethnic conversion). This change in terminology aims to foster a better understanding of Paul's ministry as a movement within Judaism, rather than a distinct new religion separate from it.
Topic 9: Paul's Continued Affirmation of Jewish Identity and Practices for Jews Contrary to some scholarly interpretations, the source asserts that Paul did not abandon his own Jewish identity or cease to value circumcision and Torah-defined behavior for Jews. When asked if being a Jew or circumcised held any value (Romans 3:1), Paul's emphatic reply was, "Much, in every way!" because Jews were "entrusted with the oracles of God." This indicates that Paul maintained the literal value of Jewish identity and circumcision for Jews, seeing them as set apart to embody God's words among the nations. His arguments in Romans 2 are thus understood as a call for Jews to live up to the ideals signified by their identity and covenant, rather than a devaluation of that identity or its practices.
Topic 10: "The Jewish Thing to Do" as an Ideal for Christ-Following Non-Jews In conclusion, the source posits that Paul's message in Romans 2 and throughout his letters encourages Christ-following non-Jews to embrace "the Jewish thing to do." This means internalizing the noble values of "jewishness" and striving for its ideals, dedicating their bodies and hearts to faithful service to God and neighbor. Even though literal circumcision and the ethnic identity of a Jew did not apply to them, Paul expected these non-Jews to exemplify the virtues that being a Jew ideally signifies. Their participation in groups centered around belief in Jesus as Messiah meant they were brought into the practice of Judaism, reflecting the gospel's claim that nations were now turning to the One God of the Jews as expected in the new age. Paul's instruction aimed to establish their understanding of "obedient faithfulness" within this Jewish cultural milieu, encouraging them to be "jewish-like" non-Jews who behaved "jewishly."