Source: “PAUL WITHIN JUDAISM: Restoring the First-Century Context to the Apostle”, Fortress Press 2016.
The Question Of Conceptualization.wav
This podcast re-evaluates Paul's stance on circumcision, arguing that his opposition was highly specific and contextual, primarily directed at adult, male, Christ-following non-Jews. The podcast contends that Paul did not negate the covenantal value of circumcision for Jews, including himself, nor did he oppose their adherence to Jewish law. Instead, Paul's view stemmed from a "chronometrical" understanding of the gospel, believing that the "end of the ages" had begun, meaning non-Jews could now turn to God and practice Judaism without fully converting to Jewish ethnic identity through circumcision. This perspective is illuminated by comparing Paul's arguments with a narrative from Josephus, which also depicts Jewish advisors debating whether a non-Jewish king should undergo circumcision to express his faithfulness, highlighting a recognized distinction in that period between practicing Judaism and becoming a Jew. The podcast emphasizes that universalizing Paul's arguments on circumcision, as many interpreters have done, misrepresents his nuanced position within Judaism.
Topic 1: Paul's Specific Opposition to Circumcision for Christ-Following Non-Jews The central argument presented is that Paul's apparent opposition to circumcision was not a universal stance against the practice for everyone, but rather a very specific and qualified one. His arguments were explicitly directed at adult, male non-Jews who had already become followers of Christ. Paul did not oppose Jewish parents dedicating their eight-day-old infant sons to circumcision, which was a fundamental covenantal rite for Jews. Nor was he concerned with the circumcision of women. Instead, his core contention was that Christ-following non-Jews should not undergo circumcision, as this act would signify their "conversion" to a Jewish ethnic identity. Paul actively promoted these non-Jews practicing a Jewish way of life, or "Judaism," alongside Jews, but insisted they retain their distinct non-Jewish identity. This nuanced understanding is crucial for interpreting Paul's position accurately and avoiding the widespread misrepresentation that he opposed circumcision for everyone.
Topic 2: The Distinction Between Practicing Judaism and Becoming a Jew A fundamental conceptual distinction illuminated in the text is between a non-Jew "practicing Judaism" (i.e., behaving Jewishly, adopting Jewish customs, laws, or ancestral traditions) and "becoming a Jew" (which for males involved circumcision and a transformation of ethnic identity). The Josephus narrative about King Izates serves as a prime example of this differentiation. Izates was already adopting Jewish customs and worshiping God "according to Jewish ancestral traditions," but he felt he wouldn't be "definitively" a Jew unless he was circumcised. This illustrates that within Jewish thought, one could live a "Jewish way of life" without necessarily undergoing the identity transformation of becoming an ethnic Jew. Paul similarly upheld this distinction for Christ-following non-Jews, encouraging them to live Jewishly while adamantly insisting they not undertake the rite of circumcision that would make them ethnically Jewish.
Topic 3: The Josephus Narrative as a Comparative Framework The story of King Izates of Adiabene, as recounted by Josephus, is presented as a vital comparative case for understanding Jewish debates regarding the circumcision of non-Jews in Paul's historical context. Josephus portrays two Jewish advisors, Ananias and Eleazar, offering conflicting counsel to Izates. Ananias, a Jewish merchant, argued that Izates should worship God and practice Jewish ancestral traditions without being circumcised, primarily due to political concerns about his subjects' potential rejection of a circumcised king. In contrast, Eleazar, a Jew from Galilee described as "extremely precise" about ancestral traditions (possibly a Pharisee), insisted that Izates's faithfulness demanded he be circumcised to truly comply with Torah and become a Jew. This narrative demonstrates that differing Jewish interpretations existed on the question of non-Jewish circumcision and what constituted proper "faithfulness" for non-Jews. It provides a valuable backdrop for appreciating the particularity and internal Jewish nature of Paul's own arguments.
Topic 4: The "Chronometrical" Claim of the Gospel (Eschatology) Paul's unique theological foundation for his stance on non-Jewish circumcision is termed the "chronometrical" claim of the gospel. This refers to Paul's profound conviction that the "end of the ages," prophesied in Jewish scriptures, had already begun to dawn with the resurrection of Jesus Christ, even though it was still unfolding within the present "evil age." This eschatological conviction profoundly shaped his view of what was appropriate for Christ-following non-Jews. For Paul, these non-Jews were to represent the nations turning to the One God of Israel and the world. If they were to become Jews through circumcision, it would undermine the gospel's propositional claim that the promised utopian period had already arrived. Their continued identity as non-Jews, worshipping God alongside Jews, visibly manifested this new chronological reality, showing that God is now the God of both the circumcised and the "foreskinned."
Topic 5: Critique of Universalizing Paul's Arguments The text strongly critiques a common interpretive error found in both traditional Pauline scholarship and the New Perspective on Paul: the tendency to universalize Paul's statements. Interpreters often read Paul's arguments about circumcision, works of law, and righteousness as if they apply equally to everyone—Christ-following Jews and non-Jews, and even non-Christ-following Jews and non-Jews. This overlooks the crucial distinction that Paul, like many Jewish teachers of his time, conceptualized matters of "gaining righteousness" and covenantal standing differently for Jews (who were already "in" the covenant) and non-Jews (who were "outside" and needed to "get in"). By failing to recognize Paul's specific audience (Christ-following non-Jews) and context, these universalizing interpretations distort his arguments, leading to misrepresentations of his relationship with and within Judaism.
Topic 6: "Erga Nomou" as Rites of Identity Transformation A significant reinterpretation offered is that Paul's phrase "erga nomou" (commonly translated as "works of law") in Romans and Galatians does not refer broadly to good deeds, ethical behavior, or even Jewish Torah observance in general (like Sabbaths or dietary laws). Instead, it is argued that Paul used this phrase specifically to denote the "rites of the convention of circumcision" – that is, the specific actions or rituals involved in the process of a non-Jew undergoing an identity transformation to become an ethnic Jew, with circumcision as the primary act. Therefore, Paul's opposition concerning "erga nomou" was not against Torah observance or "works" in a general sense, but solely against Christ-following non-Jews undertaking the identity-transforming rite of circumcision. This redefinition fundamentally shifts the traditional understanding of the "faith versus works" debate in Pauline theology, framing it instead as a debate about ethnic identity for non-Jews in light of the gospel's unique claims.
Topic 7: Faith(fulness) as the Core Principle in Debates about Circumcision The source emphasizes that despite reaching opposing conclusions regarding circumcision for non-Jews, both Paul and the Jewish advisors in Josephus's narrative (Ananias and Eleazar) grounded their arguments in what they believed best represented "faith(fulness)" to God. Eleazar argued that Izates's faithfulness was incomplete without circumcision, as it was a commanded act. Ananias countered that Izates's unique position as a king meant his faithfulness was better expressed by adhering to Jewish customs without circumcision, trusting God for forgiveness. Similarly, Paul contended that for Christ-following non-Jews, faithfulness was demonstrated by not becoming circumcised, as this aligned with the new chronometrical reality initiated by Christ. This common appeal to "faith(fulness)" as the underlying principle highlights that these were internal Jewish debates about appropriate conduct and identity, not a simple dichotomy between faith and works, but rather about how faithfulness should be expressed in specific circumstances for specific groups.
Topic 8: Importance of Contextual Qualification (Person, Place, Time) The source strongly advocates for a rigorous practice of contextual qualification when discussing Paul's views and comparing them to other Jewish perspectives. This involves meticulously defining the specific audience ("person") Paul is addressing (e.g., Christ-following non-Jews), the social and geographical setting ("place") of his arguments (e.g., Jewish communal life in various locations), and crucially, the "timing" or eschatological convictions involved. For Paul, this timing is defined by his "chronometrical gospel claim" that the awaited age has already dawned. The Josephus narrative also illustrates the importance of place (Adiabene) and person (King Izates's unique situation). By attending to these contingencies, interpreters can avoid universalizing statements and better understand the specific reasons for differences of opinion, often finding that debates revolve not around essential theological concepts like "faith" or "works," but around what is considered appropriate action "now" given specific circumstances and eschatological beliefs.
Topic 9: Paul's Affirmation of Torah and Circumcision for Jews A significant departure from traditional interpretations is the argument that Paul did not consider circumcision or Torah observance obsolete or indifferent for Jews, including himself as a Christ-follower. The source asserts that Paul's arguments against the circumcision of non-Jews logically imply his continued affirmation of circumcision and Torah for Jews. Paul understood Christ-following Jews to remain members of Israel, and therefore bound by covenantal fidelity to observe Torah, which included circumcising their sons and following Jewish dietary laws and holidays. This perspective radically re-frames how one understands Paul's relationship with Judaism. By assuming Paul's ongoing adherence to Torah for Jews, interpreters can better grasp his efforts to teach non-Jews how to live righteously without becoming Jews, rather than presuming a universal rejection of Jewish practices.
Topic 10: Redefining Identity and Status within Christ-Following Communities Paul's teachings aimed to create a new, distinct social dynamic within the nascent Christ-following communities, which were comprised of both Jews and non-Jews. While both groups maintained their respective ethnic identities (circumcised Jews and foreskinned non-Jews), Paul insisted that the traditional hierarchical status distinctions associated with these identities should no longer apply within their shared gatherings. They were "one" in Christ, meaning Christ-following non-Jews were to be regarded as full members of the people of God, not merely as guests or proselyte candidates. This revolutionary claim, based on the gospel's chronometrical assertion that the end of the ages had begun, led to unique socio-political marginalization for these non-Jews. They claimed exemption from non-Jewish civic cults without becoming full ethnic Jews, a position that was often incomprehensible and scandalous to both their non-Jewish families and the broader Jewish community.