Source: “PAUL WITHIN JUDAISM: Restoring the First-Century Context to the Apostle”, Fortress Press 2016.
The Question Of Identity Gentiles In Pauline Communities.wav
This podcast explores the complex and ambiguous identity of gentiles within Pauline communities, arguing that Paul viewed them as neither fully Jewish nor entirely "gentile" in the traditional sense, and certainly not yet "Christian." The podcast contends that Paul's primary goal was to connect these gentiles to Israel through Christ, employing Jewish concepts of lineage ("seed of Abraham") and purity ("holy bodies") to define their unique, "in-between" status. Unlike some Jewish perspectives that used these concepts for exclusion, Paul creatively reinterpreted them for inclusion, emphasizing that gentiles, through baptism, become part of Abraham's blessed descendants and sacred dwelling places for God, yet crucially remain distinct from Jews as part of God's larger eschatological plan for Israel's redemption. Ultimately, the podcast suggests that Paul's language regarding gentile identity is prescriptive rhetoric for "group-making," not a simple descriptive category, underscoring the dynamic and flexible nature of identity in the ancient world.
Topic 1 The fundamental question explored is how to understand the identity of gentiles within Pauline communities, both from Paul's perspective and their own. These gentiles are presented as occupying a complex, in-between space: they are no longer merely "gentiles" in the traditional sense, but they are also not considered Jews, nor are they "Christians" – a term the source deems anachronistic for this period. Paul uses various terms for them, such as "beloved," "holy ones," and "new creation," indicating a significant shift in their status and affiliation. This suggests a transformation of identity that affiliates them with Israel without making them full members, highlighting the ambiguities inherent in Paul's arguments.
Topic 2 The use of the term "Christian" to describe these gentile believers is explicitly identified as anachronistic and problematic. The source argues that Paul himself never uses this term, and its application inevitably imports later understandings of Christianity into the interpretation of his letters. This can lead to viewing Paul's letters as foundational documents for a new religion, which might obscure the crucial ambiguities within his arguments. Furthermore, using "Christian" hinders a full appreciation of how Paul's nuanced treatment of gentiles-in-Christ actually draws upon existing Jewish ways of categorizing gentiles.
Topic 3 Paul strategically employs existing Jewish concepts of gentiles, particularly those that touch upon the boundaries of Jewish identity. He utilizes Jewish discourses related to descent and purity as resources to construct a unique and often unclassifiable identity for gentiles who have come to believe in Christ. The term "gentiles" itself, in Paul's usage, carries a double meaning. It refers both to his immediate audience in the letters and to a broader category of "other gentiles" who are not "in Christ," often depicted as idolaters lacking self-control and engaging in sexual sins. Paul uses this latter category as a contrasting "foil" to remind believers of their origins and to warn them against backsliding.
Topic 4 Gentiles-in-Christ occupy a liminal or ambiguous status, existing in a transitional state between their former gentile identity and something new. They are expected to undergo significant changes, including renouncing idolatry and sexual immorality, and practicing self-mastery. While they receive the spirit and are meant to fulfill the "just requirement of the Law," Paul is insistent that they are not to keep the Jewish Law, especially not circumcision for male gentiles. This ambiguous status, being "not quite gentiles and not quite Jews," is not entirely unique and finds parallels in other Jewish literature that describes non-Jews who honor the God of Israel and participate in some Jewish practices but remain gentiles.
Topic 5 Paul reinterprets the concept of the "seed of Abraham" in Galatians 3 to argue for the inclusion of gentiles. Unlike texts such as Ezra and Jubilees, which use the "holy seed" ideology to establish firm, exclusive boundaries around Israel and prohibit intermarriage, Paul appropriates this language for an inclusive purpose. He asserts that baptized gentiles are considered descendants of Abraham because they were "in" Abraham when God made promises to him, even before the Law was given. This creative interpretation allows Paul to argue that these gentiles, upon receiving the spirit through baptism, are rightful heirs to Abraham's blessings. This argument highlights that their relationship to God is defined by faithfulness and divine promise, not solely by physical descent.
Topic 6 In 1 Corinthians 6, Paul develops the idea of "holy bodies" for gentile believers, drawing heavily on biblical purity language, specifically Levitical prescriptions for priests. He describes baptism as a purifying rite that sanctifies gentiles, bringing them into a right relationship with God and making them "temples themselves." This architectural metaphor implies that their bodies are now protected, dedicated, and set apart for God, inhabited by God's spirit. As a result of this new holy status, these gentile bodies are expected to abstain from sexual immorality ("porneia"), mirroring the strict purity requirements for priests who were forbidden from marrying prostitutes to maintain their holy lineage. Paul effectively "democratizes" priestly holiness, applying it to baptized gentiles to establish the purity and boundaries of the community of believers.
Topic 7 Both Paul's "seed of Abraham" argument in Galatians and his "holy bodies" discourse in 1 Corinthians result in a complex, mixed identity for gentiles. The "seed" argument positions them as gentile descendants of Abraham, included in God's plan while still retaining their gentile distinctiveness. Similarly, the "holy bodies" concept implies that these gentile bodies, filled with Christ's spirit, become integral "members of Christ," who is the Jewish messiah. This creates a "holy, mixed identity," where gentiles are deeply interconnected with Israel's messiah and story, yet their gentile identity is preserved. This mixed status is presented as non-negotiable by Paul, essential for God's larger plan, and stands in stark contrast to the exclusionary ethnic discourses found in texts like Ezra and Jubilees.
Topic 8 Paul's vision places gentiles as a crucial part of God's overarching eschatological plan for Israel. He argues that God's plan necessitates gentiles worshipping the God of Israel as gentiles, rather than converting fully to Judaism as proselytes would. This aligns with Jewish prophetic traditions that foresee nations streaming to Jerusalem on the Day of the Lord. Paul emphasizes that because God is the one God of all, both Israel and gentiles must eventually worship Him, not as a single undifferentiated people, but as distinct yet united peoples. He explicitly states in Romans that Jews and gentiles will remain separate entities, and that the full number of gentiles must "come in" before "all of Israel" is saved, highlighting the specific and vital role of their ambiguous position.
Topic 9 The source prompts a critical rethinking of the concept of "identity" itself, particularly when applied to groups like the gentiles in Paul's writings. It challenges the simplistic assumption that groups have a fixed, discoverable identity or that individuals change completely from one identity to another. Instead, it suggests that "ethnic identity" should be understood as a dynamic process, a perspective on the world, or an act of "identification" and "categorization." This approach acknowledges that statements about identity are themselves acts of identity-creation. Paul's own "group-making project" exemplifies this, as he uses ethno-racial language to urge gentiles and Jews to coalesce around the category of being "in Christ," while still insisting that gentiles maintain their distinct status.
Topic 10 A key distinction is drawn between the implications of being "in Christ" for gentiles versus Jews. For Jews, commitment to Christ does not involve crossing ethnic boundaries; they do not change their God, ancestry, or ancestral customs. However, for gentiles, being "in Christ" necessitates a profound transformation: they abandon their former gods and religious practices, profess loyalty to the God of Israel, and accept Israel's messiah, scriptures, and ancestry. These are inherently Jewish ethnic markers. Yet, despite adopting these markers, gentiles do not become Jews. They are uniquely "tucked into the seed of Abraham as gentiles" and remain a "special sort" of gentile after baptism. This complex, hybrid ethnic identity for gentiles is central to Paul's argument and suggests that his letters are not about founding a new religion, but rather represent the efforts of a faithful Jew contributing to the larger narrative of Israel's redemption.