PDF Summary:The Jewish Apostle Paul, by Eli Lizorkin-Eyzenberg

In our modern era of religious pluralism, long-standing assumptions about the apostle Paul are being challenged. The Jewish Apostle Paul by Eli Lizorkin-Eyzenberg offers a unique perspective, recasting Paul not as a renegade who abandoned Judaism for a new religion, but as a Jewish Pharisee reorienting his faith around Jesus as the Messiah.

Lizorkin-Eyzenberg examines Paul's letters, theology, and mission through a Jewish interpretive lens. He posits that Paul saw the inclusion of non-Jews in the Jesus movement not as superseding Judaism, but as fulfilling the Shema's vision of nations joining Israel in worship of the one true God. For Paul, faith in Christ marked a shift within Judaism, not a departure from it.

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Context

• The decision underscored a theological shift from a strictly Jewish framework to a more universal approach, where salvation through Jesus was available to all, regardless of ethnic or cultural background.
• The council's decision was influenced by reports that the Holy Spirit had been given to Gentiles, as evidenced by their faith and spiritual experiences, which was seen as divine approval of their inclusion.
• Following the council, Paul embarked on several missionary journeys throughout the Roman Empire, focusing on spreading the message to Gentile communities, which was facilitated by the council's inclusive stance.
• The Council of Jerusalem, as described in Acts 15, took place around 49 CE. It was a pivotal meeting of early Christian leaders, including apostles like Peter and James, to address the question of whether Gentile converts to Christianity needed to follow Jewish law.
• The idea of a single, inclusive path to God was appealing in a diverse religious environment, where many were seeking spiritual fulfillment beyond traditional pagan practices.

Paul Viewed Gentile Inclusion in Worship as Fulfilling the Shema

Lizorkin-Eyzenberg emphasizes that Paul viewed the inclusion of Gentiles in the community of faith, not as a replacement of Israel, but as a fulfillment of God’s plan for the nations to join Israel in worshiping the sole true deity. He argues that Paul viewed this inclusion as fulfilling the Shema's vision of a unified humanity worshipping the one true God.

Paul's perspective challenged the traditional Jewish view that Gentiles needed to fully convert to Judaism to be accepted by God. He believed that through faith in Jesus, Gentiles could become part of the divine community alongside Israel, without needing to abandon their Gentile identity. This inclusive vision, according to Lizorkin-Eyzenberg, was a radical departure from the prevailing Jewish thought of the time and reflected Paul’s profound dedication to the Shema’s message of unity and God’s universal reign.

Context

• The Lord our God, the Lord is one." It emphasizes the monotheistic essence of Judaism and the call for Israel to love and serve God with all their heart, soul, and might.
• In the Second Temple period, conversion to Judaism typically involved circumcision for males, adherence to Jewish law, and participation in Jewish rituals. This process was seen as necessary for Gentiles to fully join the Jewish community.
• In the first century, Jews and Gentiles often had distinct religious and cultural practices. Jewish law and customs, such as dietary laws and circumcision, were significant barriers to Gentile inclusion in Jewish religious life.

Paul Promoted Equal Status for Jewish and Non-Jewish Jesus Followers

Lizorkin-Eyzenberg highlights Paul’s commitment to promoting equal status for Jewish and Gentile believers in Jesus. He argues that while Paul recognized cultural distinctions among Jewish people and non-Jewish people, he rejected any form of discrimination or hierarchy within the body of believers. This stance, according to Lizorkin-Eyzenberg, reflects Paul’s understanding of the implications from the Shema and his belief that the inclusion of the nations was central to God’s plan for redemption.

Paul Opposed Gentile Discrimination While Affirming Jewish and Gentile Identities

Lizorkin-Eyzenberg analyzes the oft-quoted passage in Galatians 3:28, which says that Jew and Greek, free person and enslaved, and male and female don't exist because everyone is united in Jesus Christ. The author contends that this verse is often misinterpreted as implying that distinctions between Jewish people and non-Jews cease to exist in Christ.

Lizorkin-Eyzenberg, following the work of Mark Nanos, suggests that Paul’s focus was not on eliminating distinctions between Jewish and non-Jewish people but on eliminating discrimination. He points to the continued existence of differences between men and women as evidence that Paul did not advocate for a complete erasure of identity categories. Instead, Lizorkin-Eyzenberg argues that Paul’s point in Galatians 3:28 is that distinctions between Jewish and non-Jewish people (as well as between free and enslaved people, and men and women) should not be used as a basis for discrimination within the body of believers.

Context

• The letter to the Galatians was written by Paul to address issues in the early Christian communities, particularly concerning the role of Jewish law for Gentile converts. Understanding this context helps clarify why Paul emphasized unity.
• The phrase "in Christ" is central to Pauline theology, signifying a spiritual unity that transcends social and cultural divisions. This unity does not necessarily imply the abolition of all distinctions but rather a new way of relating to one another.
• In the Greco-Roman world, gender roles were clearly defined, with distinct expectations for men and women in both public and private spheres. This cultural backdrop influenced early Christian communities and their understanding of gender.
• The issues Paul addressed are still relevant today as religious communities continue to grapple with questions of identity, inclusion, and equality. His writings are frequently referenced in contemporary debates about gender, race, and social justice within religious contexts.

Jew-Gentile Harmony Through Christ Central to Redemption Plan

Lizorkin-Eyzenberg argues that Paul viewed the unity of Jewish and non-Jewish people in Christ as central to God’s plan for redemption. He believed that the inclusion of non-Jews in the community of faith was not a replacement of Israel but a fulfillment of God’s promises to Abraham that all nations would be blessed through his descendants. According to Lizorkin-Eyzenberg, Jewish-Gentile unity in Christ was a core aspect of Paul’s gospel.

The author discusses Paul's insistence that Gentile believers not convert to Judaism (proselyte conversion), but rather remain distinct as Gentiles within the community of faith. This was not a rejection of Jewish identity or practices, but a recognition that God’s plan involved bringing Jews and Gentiles together as distinct groups united under the Messiah. Lizorkin-Eyzenberg concludes that for Paul, the unity of Jews and Gentiles in Christ was a powerful witness to the world of God’s power, grace, and ultimate purpose to reconcile all things to himself through the Messiah.

Context

• The promise to Abraham, found in Genesis, includes God’s assurance that Abraham would be the father of many nations and that through his offspring, all nations of the earth would be blessed. This covenant is foundational in Jewish, Christian, and Islamic traditions.
• Paul himself continued to observe Jewish customs, indicating that his stance was not anti-Jewish but rather inclusive, allowing for a multiplicity of expressions within the faith community.
• Paul’s vision was eschatological, meaning it looked forward to the ultimate reconciliation of all creation, with Jews and Gentiles as a foretaste of this future harmony.
• This message of unity continues to resonate in modern discussions about diversity and inclusion within religious communities, highlighting the ongoing challenge of integrating different cultural and ethnic groups.

Paul's View of the Torah for Jews and Non-Jews

Paul Believed the Torah Had Separate Laws for Jewish and Non-Jewish People

Lizorkin-Eyzenberg addresses the complex issue of Paul’s perspective on the Torah. He argues that Paul believed in a single Torah that applied to Jews as well as Gentiles, although this Torah contained different commands for each group. This understanding, according to Lizorkin-Eyzenberg, reflects a traditional Jewish view of Torah law, which had different legal requirements for priests, Levites, and Israelites.

Paul Saw the Torah as Relevant for Jewish Believers in Jesus but Not Required for Gentile Converts

The author emphasizes that while Paul continued to affirm the relevance of Jewish law for Jewish believers, he did not believe that Gentile followers of Jesus were required to observe the entire Torah. Rather, he advocated for Gentile adherence to the Noahide Laws, a set of basic ethical principles traditionally understood as binding on everyone. This understanding, according to Lizorkin-Eyzenberg, reflects Paul’s commitment to the decision made at the Council of Jerusalem, which allowed Gentiles to enter the Jesus movement without needing to fully convert to Judaism.

Lizorkin-Eyzenberg suggests that Paul's views on the Torah for Gentiles were shaped by his understanding of the Shema and his belief that the end times had begun. He thought that the inclusion of Gentiles in the worship of Israel’s God did not necessitate their adopting all Jewish customs and practices. Instead, they could maintain their identity as Gentiles, following the ethical principles outlined in the Noahide Laws.

Context

• At the time, Christianity was emerging from Judaism, and there was significant debate about how much of Jewish law should apply to non-Jewish converts. This was a critical issue because it affected the spread of Christianity beyond Jewish communities.

Other Perspectives

• Other parts of the New Testament suggest that the timing of the end times is unknown, which could be seen as conflicting with the idea that Paul believed they had already begun.
• The application of the Noahide Laws to Gentiles could be interpreted as creating a two-tier system within the faith community, where Jewish believers have a different set of religious obligations than Gentile believers.

Paul Advocated For Gentile Adherence To Noahide Laws Over Full Proselytism

The author argues that Paul’s opposition to Jesus's non-Jewish followers undergoing proselyte conversion stemmed from his conviction that such conversions were not necessary for their inclusion in the community of faith. He believed that Gentile believers could maintain their unique identity as Gentiles, observing the Noahide Laws, while still fully participating in the blessings of the Messiah and God’s kingdom. This perspective, according to Lizorkin-Eyzenberg, reflects Paul’s radical understanding of God’s plan for the nations and his commitment to both the literal text and the essence of Jewish law.

Lizorkin-Eyzenberg challenges the conventional Christian understanding of Paul's view on the Torah. He argues that Paul wasn't rejecting the Torah but instead was affirming its relevance for Jews and Gentiles in different ways. The author suggests that Paul’s nuanced approach to Torah reflects his deep commitment to both Jewish identity and the inclusion of the nations in the worship of the one true God. This stance, according to Lizorkin-Eyzenberg, is consistent with his interpretation of the Shema and his conviction that the end times had come.

Context

• These are a set of seven moral laws that, according to Jewish tradition, were given by God to Noah as a binding set of laws for all humanity. They include prohibitions against idolatry, murder, theft, sexual immorality, blasphemy, and eating flesh torn from a living animal, along with the requirement to establish courts of justice.

Other Perspectives

• The New Testament does not provide explicit evidence that Paul taught the Noahide Laws to Gentiles, and the idea that he did so is largely inferred from his writings rather than directly stated.
• The notion that Paul saw the Torah as a "guardian" until Christ came, as he writes in Galatians 3:24-25, could be interpreted to mean that its role is diminished or completed in Christ, which might be seen as a subtle form of rejection.
• The claim that Paul was committed to the inclusion of the nations in worship does not address the conflicts and controversies that arose in the early Church, particularly between Jewish Christians and Gentile converts, which might suggest a more complex reality.
• The influence of the end times on Paul's stance might be overstated if his letters are read in a broader context that includes his pastoral concerns and the socio-political realities of the time.

Paul Viewed Torah Obedience as Faith and Covenant Fidelity, Not Salvation

Lizorkin-Eyzenberg challenges the conventional reading of Paul as teaching that salvation comes solely through faith, apart from legalistic works. He argues that Paul saw justification as rooted in his Jewish heritage and that it should be understood within a covenantal framework.

Justification Came From Faith, Not Following the Torah

According to Lizorkin-Eyzenberg, Paul emphasized faith not to undermine the value of Torah obedience, but to highlight that justification—being put in right relationship with God—was ultimately a gift of God’s grace, received through faith in Jesus the Messiah. This gift was available to Jews and Gentiles alike, regardless of their level of Torah observance.

Lizorkin-Eyzenberg suggests that in Paul's view, Torah obedience was a matter of covenant fidelity for Jewish believers, an expression of their love for and commitment to God. However, he believed that for Gentile believers, justification came by having faith in Jesus, not by observing the entire Torah. This distinction, according to the author, reflects Paul's view of the different roles of Jewish people and Gentiles in God's plan for redemption.

Practical Tips

• Start a gratitude journal focusing on grace to recognize the role of faith in daily life. Each day, write down moments where you felt grace was present, whether through an act of kindness you received, a challenge you overcame, or a moment of unexpected joy. This practice can help you become more aware of the grace in your life and the faith that underpins it.
• Partner with a friend or family member who shares your interest in Torah obedience to hold each other accountable. Establish regular check-ins where you discuss your progress, challenges, and insights related to living out the commandments. This partnership can provide mutual support and motivation to stay committed to the principles of covenant fidelity.
• Create a personalized Torah study plan that aligns with daily routines, focusing on the practical application of commandments in modern life. By integrating study sessions into your daily schedule, you can reflect on how each commandment can be lived out in contemporary contexts, such as ethical business practices or acts of kindness.
• Create a visual reminder of your faith-based justification by designing a piece of artwork or a symbol that represents your belief. This could be a drawing, a painting, or a simple item like a stone with a word or phrase inscribed on it. Place it somewhere you will see it daily to reinforce the idea that your faith, rather than adherence to a set of rules, is what justifies you.

Paul's Letters to Romans, the Galatians, and Being Jewish

Paul Defends Jewish People's Role in God's Plan

Lizorkin-Eyzenberg examines Paul’s letters to the Romans and the Galatians, highlighting their different contexts and purposes. He argues that understanding the distinct challenges faced by these two communities is crucial for interpreting Paul's seemingly contradictory statements about Jewish identity and the Torah.

Paul Argued Some Jews Who Rejected Jesus Were Not Excluded From God's Chosen People

The author emphasizes that in Romans, Paul addresses a community facing pressure to dissociate from Jews. He argues that Paul, writing as a faithful Jew himself, sought to defend Israel's enduring role in God's plan.

Lizorkin-Eyzenberg points to Romans 9-11, where Paul argues that not everyone who is ethnically Jewish is truly part of God’s people, and, conversely, Jews who reject Jesus haven't all been excluded from God's covenant faithfulness. He emphasizes Paul's affirmation of a "faithful remnant" within Israel and his belief that God continues to accept His chosen people.

Practical Tips

• Identify your core values to find your personal "faithful remnant." Reflect on the values and beliefs that are most important to you, and consider how they guide your actions and decisions. For example, if honesty is a core value, notice when you're being true to that in your daily life, and when you might be compromising it.
• You can explore your spiritual heritage by researching the history and beliefs of your faith to better understand the concept of being chosen. Start by visiting local religious archives, speaking with leaders in your community, or reading historical texts related to your faith. This will give you a deeper appreciation for the idea of divine acceptance and how it has been interpreted over time.

Paul Saw Nations' Inclusion As Fulfilling the Shema, Not Replacing Jews

Lizorkin-Eyzenberg argues that Paul saw the inclusion of Gentiles in the community of faith not as a replacement of Israel, but as a fulfillment of God’s promises to Abraham that all nations would be blessed through his descendants. This blessing, according to the author, was to be realized through the union of Jewish and non-Jewish people in worshiping the one true God, a vision rooted in Paul’s understanding of the Shema.

The author argues that Paul’s use of the olive tree analogy in Romans 11 further reinforces his commitment to the enduring importance of Israel. He points out that Paul employs the imagery of grafting (not replacing) to depict the inclusion of non-Jewish believers into the community of faith. Lizorkin-Eyzenberg emphasizes that Paul's ultimate goal wasn't for Gentiles to replace Jews, but for both groups to be united in Christ as co-heirs of God’s promises.

Practical Tips

• You can explore inclusivity in historical contexts by researching different cultural and religious integrations throughout history. Look into how various societies have incorporated outsiders or minority groups without erasing their original identity. For example, investigate how the Roman Empire assimilated various cultures into its fold while allowing them to maintain distinct customs.
• Start a book club focused on religious texts from both Jewish and non-Jewish perspectives. By reading and discussing texts from both traditions, you and your fellow book club members can gain a deeper appreciation for the shared values and teachings that can unite different faiths. For instance, you could compare the teachings of the Torah and the New Testament on topics like compassion, justice, and community.
• Volunteer with organizations that work towards social inclusion. By actively participating in initiatives that bridge cultural, religious, or ethnic divides, you can put into practice the principle of inclusivity that Paul advocated for. This could involve working with refugees, participating in community-building activities, or supporting educational programs that promote diversity.
• Explore your heritage to appreciate the roots that shape your identity, much like the olive tree's importance to Israel. Start by creating a family tree, using online resources or interviews with family members to trace your lineage. This can give you a sense of connection and continuity, helping you understand how your past influences your present.
• Start a 'Common Ground' journal where you document daily interactions with people from different backgrounds. Each day, write about a conversation or experience you had with someone whose life experience differs from your own. Focus on finding and noting down the common values or goals you share. This practice can help you internalize the idea of unity amidst diversity, akin to the grafting metaphor, by recognizing the shared human experience.
• Create a shared meal initiative in your neighborhood to foster unity and understanding across different cultural backgrounds. By inviting neighbors from diverse ethnicities to come together and share dishes from their respective cultures, you encourage dialogue and build relationships that mirror the unity described. This can be as simple as a potluck dinner where each person brings a dish that represents their heritage, allowing participants to enjoy a taste of different traditions and engage in conversations about their cultural significance.

Paul Opposed Gentiles Becoming Jewish

Lizorkin-Eyzenberg highlights the sharp contrast between Paul’s approach in Romans and his approach in Galatians. He explains that the Galatian believers were facing a different challenge: pressure to become Jewish by converting as proselytes. This posed a serious threat to how Paul interpreted the Gospel.

Paul Saw This as Corrupting the Gospel and Disregarding the Shema's Picture of Nations Honoring Israel's God

The author emphasizes that Paul saw this pressure to convert as a distortion of the gospel and a denial of God’s plan for the nations to come to him as Gentiles, not as Jews: This pressure was coming from two directions - internal and external. Internal pressure came from followers of Christ who were pushing for Gentile converts to adopt a fully Jewish way of life in order to experience all of God's blessings. Externally, Gentiles who had accepted the Messiah were in a dangerous position legally and socially. They were rejected by their family and society for their new found faith in the Jewish God, and they were rejected by mainstream Judaism for their allegiance to Jesus. The pressure to convert was strong, as survival depended on full acceptance into Jewish society. Lizorkin-Eyzenberg argues that Paul believed the vision of a unified humanity worshiping the one true God was threatened by such conversions.

Context

• Christianity was not initially recognized as a legal religion (religio licita) within the Roman Empire. This lack of legal status meant that Christians could be subject to persecution, as their gatherings and practices were not protected under Roman law.
• Family and societal structures were typically patriarchal and communal. Adopting a new faith could be seen as a betrayal of family traditions and values, resulting in alienation or disinheritance.

Other Perspectives

• The idea of distortion assumes a singular, correct understanding of the gospel, which could be challenged by the notion that the early Christian movement was characterized by a diversity of beliefs and practices.
• The pressure to convert could be seen as an attempt to maintain unity and doctrinal purity within the early Christian community, rather than a denial of God's plan.
• The emphasis on internal pressure could overshadow the role of personal choice and agency among Gentile converts, some of whom may have voluntarily chosen to adopt Jewish customs out of reverence or personal conviction.
• The rejection faced by Gentiles may have also been influenced by political and social tensions of the time, rather than purely religious or theological reasons.
• The economic and social structures of the time may have allowed for some degree of autonomy and survival for minority groups, including those who did not conform to the predominant religious norms.

Paul: Faith Justifies All People, Not Following the Torah

Lizorkin-Eyzenberg clarifies that Paul’s strong statements in Galatians about the inadequacy of the Torah for justification are not a rejection of the value of the Torah. He explains that Paul's goal was to demonstrate how Jews and Gentiles alike are put in right relationship with God (justified) through faith in Jesus the Messiah, not through perfect Torah observance.

The author suggests that this emphasis on faith reflects Paul's belief in the universality of God's grace, available to anyone who believes, regardless of their ethnicity or background. Lizorkin-Eyzenberg argues that Paul's point in Galatians is neither that the Torah is bad nor unnecessary, but rather ultimately insufficient for obtaining justification. He concludes that Paul, the Jewish Pharisee, firmly believed that salvation, whether for Jew or Gentile, comes as a gift of God’s grace, received through faith in the Jewish Messiah.

Context

• His epistles, especially to the Galatians and Romans, are key texts where he elaborates on these ideas, addressing specific communities and their struggles with these theological issues.
• In Jewish tradition, the Torah is the central reference of religious law and moral guidance. It includes the first five books of the Hebrew Bible and is considered a divine gift that guides ethical and spiritual life.
• Faith, particularly in Jesus as the Messiah, is seen as the key to salvation in Christian doctrine. This belief contrasts with the idea that adherence to the law alone can lead to righteousness.
• In Christian theology, grace is the unearned favor of God. Paul emphasized that salvation is a gift, not something that can be earned through human effort or adherence to the law, highlighting the transformative power of divine grace.

Challenge to Traditional View of Paul's Change in Religious Affiliation

Paul Viewed Faith in Jesus as Fulfilling, Not Rejecting, Jewish Hopes

Lizorkin-Eyzenberg concludes his book by reiterating his central argument: The traditional view of Paul's shift from Judaism to Christianity is a misreading of Paul's self-understanding and his historical context. This traditional lens, the author argues, distorts Paul's beliefs and obscures the deep Jewish roots of his message.

Paul's Transformation in a Judaic Context

In place of "conversion," the author proposes a nuanced understanding of Paul's experience. Lizorkin-Eyzenberg suggests that Paul's meeting with the resurrected Jesus prompted a radical reorientation within Judaism, not an abandonment of it. He argues that Paul should be understood as shifting from one expression of Judaism to a different one—moving from a non-messianic form of Pharisaism to a Jesus-centered, apocalyptic form of Pharisaism.

Practical Tips

• Engage in interfaith dialogue to broaden your understanding of religious reorientation. Participate in local interfaith groups or online forums where you can discuss and learn about others' experiences with religious transformation. This can provide a deeper insight into how radical shifts in belief systems occur and are integrated into one's life.
• Create a personal timeline of religious or philosophical influences in your life. Use a simple graphic organizer to map out key events, books, conversations, or thoughts that have significantly impacted your beliefs. This visual representation can help you trace the development of your ideas and identify patterns or catalysts for change.

The Book Argues That Viewing Paul As Abandoning Judaism for a New Faith Is an Anachronistic Misreading of His Self-Understanding and Context

Lizorkin-Eyzenberg’s book challenges readers to reconsider their understanding of Paul and to encounter him afresh as a first-century Jewish believer in Jesus, whose teachings and writings should be interpreted within their original Jewish context. The author argues that such a reading will not only reveal the depth and richness of Paul's thought but will also help to bridge the divides that have often separated Jews and Christians throughout history.

Context

• Anachronism involves attributing modern ideas to historical figures. Viewing Paul as leaving Judaism for Christianity imposes later religious distinctions that did not exist in his time.
• Paul was born Saul of Tarsus, a city in modern-day Turkey, and was a Pharisee. His Jewish identity was central to his life and teachings, influencing his interpretation of Jesus as the Messiah.
• His efforts to spread the message of Jesus were aimed at both Jews and Gentiles, reflecting a mission that sought to bridge cultural and religious divides rather than create new ones.