{"id":3233,"date":"2024-03-22T16:24:39","date_gmt":"2024-03-22T23:24:39","guid":{"rendered":"https:\/\/www.patheos.com\/blogs\/inchrist\/?p=3233"},"modified":"2024-04-03T19:34:45","modified_gmt":"2024-04-04T02:34:45","slug":"paul-and-the-resurrection-of-israel-a-restoration-viewpoint","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/inchrist\/2024\/03\/paul-and-the-resurrection-of-israel-a-restoration-viewpoint\/","title":{"rendered":"Paul and the Resurrection of Israel. A Restoration Viewpoint"},"content":{"rendered":"\n<\/head>

For this episode we will cover a book hot off the press entitled, Paul and the Resurrection of Israel: Jews, Former Gentiles, Israelites<\/u> <\/em><\/a><\/strong>(Cambridge University Press, 2024) by Jason A. Staples<\/strong>. This study asks on what basis the gospel that Paul proclaimed provides equal access for both Jews and gentiles. Staples unlocks biblical texts to uncover the importance of Israel\u2019s restoration in Paul\u2019s thinking.<\/p>\n

Dr. Staples comes from the Department of Philosophy and Religious Studies at North Carolina State University, where he is an assistant teaching professor. He has written numerous articles and recently another monograph entitled The Idea of Israel in Second Temple Judaism<\/u> <\/em><\/a>(Cambridge University Press, 2021).<\/p>\n

It is my privilege to converse with Dr. Staples about his new book.<\/p>\n

The Interview<\/strong><\/h2>\nOropeza <\/strong><\/h3>\n***** ** *****What motivated you to write this book?<\/p>\n**** Staples<\/strong><\/h3>\n******* ** This book really goes back to a term paper on the book of Jeremiah back in a 2003 undergraduate survey on the Prophets. One thing that really stood out to me while I was working on that paper was that Jeremiah promises a new\/renewed covenant specifically \u201cwith the house of Israel and the house of Judah\u201d (Jeremiah 31:31\u201334). I just couldn\u2019t shake two things that stood out about that passage:<\/p>\n ** (1) Jeremiah continues to differentiate between \u201cthe house of Israel\u201d and \u201cthe house of Judah\u201d\u2014and include \u201cthe house of Israel\u201d in his expectations of restoration\u2014well over a century after the destruction of the northern kingdom.<\/p>\n ** *******(2) The new covenant prophecy is cited in the New Testament as though it included gentiles despite there being no explicit mention of the nations in the passage itself.<\/p>\n Those facts really demand explanation. That\u2019s really what launched this research project, which led first to my book,\u00a0The Idea of Israel in Second Temple Judaism<\/em>\u00a0(2021). This book focused on the first part, and then my current book, Paul and the Resurrection of Israel,<\/a> <\/u><\/em>attempts to explain the second.<\/p>\n Oropeza<\/strong><\/h3>\n********* ** For our readers, \u201cthe house of Israel\u201d consisted of the northern tribes of Israel, such as Reuben, Simeon, Ephraim, Manasseh, Gad, Asher, etc. And \u201cthe house of Judah\u201d consisted of the southern tribes of Judah and Benjamin foremost. The northern tribes split from the southern tribe during the reign of Rehoboam, King Solomon\u2019s son (see 1 Kings 11\u201312; 2 Chronicles 10\u201311).<\/p>\n ** The northern tribes fell into captivity and were exiled under the might of Assyria. After that, the southern tribes were eventually captured and exiled by Babylon, as described in e. g., 2 Kings, 2 Chronicles, and Jeremiah.<\/p>\n ** *********Apart from the Gospels, Paul and the author of Hebrews refer to Jeremiah\u2019s new covenant (1 Corinthians 11:23\u201326; 2 Cor 3:6\u201318; Hebrews 8\u201310; 12:24).<\/p>\n Staples<\/strong><\/h3>\n*********** ** Explaining how gentiles came to be understood as included in the new covenant promise requires explaining the logic of Paul\u2019s gospel. It argues for gentile incorporation in the fulfillment of the covenantal promises (e.g., Romans 9:8; Galatians 3:14\u201329).<\/p>\n ** I realized early in the process that this trajectory required filling a sizable hole in the scholarship in this area. Modern scholars have consistently conflated Israel and Judah while also treating Paul\u2019s emphasis on gentile incorporation as somehow distinct from his expectations for Israel.<\/p>\n ** Once I started to recognize the centrality of Israel\u2019s restoration to Paul\u2019s gospel and began to understand how he connects that with gentile incorporation in Christ, it became apparent how many otherwise difficult passages suddenly became clearer. The pieces started to snap together.<\/p>\n ** ***********By that point, it was obvious that this whole paradigm needed to be presented in a robust monograph, which I hope can move scholarship forward. It will help us better understand Paul\u2019s gospel and early Christianity as a whole.<\/p>\n Oropeza<\/strong><\/h3>\n*********** ** ***********What would you consider to be the top takeaways in your study? In other words, what are perhaps the best insights or contributions to biblical scholarship made in your book?<\/p>\n Staples<\/strong><\/h3>\n*********** ** This is a more difficult question than it may seem on the surface! I suppose the readers will be the proper judges of this in the long term.<\/p>\n ** I think one of the most important contributions\/takeaways of this book is that it offers a more precise and historically-rooted explanation for who constitutes \u201cethnic Israel\u201d in Paul\u2019s understanding. Many exegetes of Romans 9\u201311 frequently refer to Paul\u2019s expectation for the salvation of \u201cethnic Israel\u201d but with little or no discussion of what that means. This amounts to begging the question, since ethnicity is not a self-evident category.<\/p>\n ** Here this book builds on my prior book,\u00a0The Idea of Israel in Second Temple Judaism<\/em>, which demonstrates\u00a0that the categories of \u201cIsraelite\u201d and \u201cJew\u201d were not in fact coextensive or synonymous in the first century, as has been nearly universally presumed in modern scholarship. The Samaritans, for example, claim to be Israelites, but\u2014as John 4:9 informs us\u2014they are not Jews.<\/p>\n ** This is because throughout the Second Temple period (c. 500 BCE\u201470 CE) \u201cIsrael\u201d was understood to be a larger (twelve-tribe) category including but not limited to Jews. Jews were associated with the historical southern kingdom of Judah and the tribes associated with it.<\/p>\n ** ***********But those from northern Israelite stock\u2014e.g., Reuben, Naphtali, Ephraim, Manasseh\u2014were Israelites without being Jews. Thus, Jews are Israelites but not all Israelites are Jews, and \u201call Israel\u201d by definition includes non-Jews.<\/p>\n Oropeza<\/strong><\/h3>\n*********** ** ***********For those who didn\u2019t already know, \u201call Israel\u201d is the phrase Paul uses in Romans 11:26 to refer to Israel\u2019s salvation and restoration.<\/p>\n Staples<\/strong><\/h3>\n************* ** This issue is further complicated by the apparent disappearance of several of the historic tribes of Israel by the first century CE. There is no extant indication of anyone within centuries of that era who identified as a Reubenite or a Gadite or a Naphtalite, for example.<\/p>\n ** If the promises of God still apply to all twelve tribes of Israel, how exactly will it apply to those tribes of which there is no evidence of survival? This is the sort of question other early Jewish texts like Tobit or 4 Ezra wrestle with.<\/p>\n ** Those scholars who presume that when Paul says, \u201cand thus all Israel will be saved\u201d (Rom 11:26), he means \u201call the Jews,\u201d have effectively ruled out Samaritans and any others from northern Israelite stock. This would seem to work against the sort of comprehensive language Paul is using in Romans 9\u201311. In these chapters he shifts from speaking of \u201cJews,\u201d as he does throughout the rest of his letters, to discussing \u201cIsrael\u201d\u2014thirteen of Paul\u2019s nineteen uses of \u201cIsrael\u201d or \u201cIsraelite\u201d occur in these three chapters.<\/p>\n ** As such, I hope that one of the primary contributions of this book is that it forces future interpreters to be more precise and historically and theoretically informed when discussing what Paul means by \u201cIsrael.\u201d<\/p>\n ** *************Merely tossing the word \u201cethnic\u201d into the mix doesn\u2019t explain who \u201cIsrael\u201d is for Paul. Future interpreters will have to explain how Paul understands the salvation not only of Jews but also of the rest of Israel\u2014and how exactly he defines the boundaries of \u201cIsrael\u201d in this context.<\/p>\n Oropeza<\/strong><\/h3>\n*************** ** ***************The importance of including the northern tribes with \u201call Israel\u201d becomes even more pointed for those of us who recognize that the \u201ccovenant\u201d in Romans 11:27 is echoed from the new covenant in Jeremiah 31.<\/p>\n Staples<\/strong><\/h3>\n Another related contribution is that this book situates Paul firmly within the traditional Jewish eschatology<\/u> <\/a>of his own day, presenting a less domesticated Paul than in most scholarship.<\/p>\n Oropeza<\/strong><\/h3>\n******************* ** *******************Less domesticated? How so?<\/p>\n Staples<\/strong><\/h3>\n********************* ** *********************On the one hand, much traditional Christian scholarship presents Paul as strikingly at home in the present day, often in contrast with the Judaism of his own day that is presented as representing legalism or racism or some other \u201cregressive\u201d modern sin.<\/p>\n On the other hand, some of the more recent \u201cPaul within Judaism\u201d<\/u><\/a> scholarship has tended to present a similarly domesticated \u201cJewish Paul.\u201d He is sufficiently weird enough in the right areas to be insulated from a modern audience and generally bracketed from contemporary Jewish concerns.<\/p>\n Some have even proposed that Paul\u2014a first-century Jewish writer\u2014somehow concluded that Israel\u2019s Messiah had come to save only non-Israelites, a remarkably anachronistic reading that serves certain modern concerns well but fits rather poorly in the context of first-century Judaism.<\/p>\n In contrast, my work starts by situating Paul in the context of early Jewish expectations of Israel\u2019s ultimate restoration<\/em>. These are expectations that E. P. Sanders<\/u><\/a> rightly called synonymous with traditional \u201cJewish eschatology\u201d as a whole in this period. Remarkably, despite recognizing the importance of such Jewish eschatology in this period and even interpreting Jesus\u2019s ministry through this lens, Sanders himself didn\u2019t read Paul as operating within traditional \u201cJewish eschatology\u201d but proposed that Paul had departed from it for another thing altogether: \u201cparticipationist eschatology\u201d (see in Sanders, Jesus and Judaism<\/u><\/em><\/a>).<\/p>\n Many since have followed Sanders in treating Paul as though his theology and eschatology were somehow separated from that traditional Jewish eschatological foundation. In my book I propose that Paul is best understood if we read him as operating from within that traditional framework.<\/p>\n In other words, I argue that Paul doesn\u2019t abandon his Jewishness, nor does he repudiate traditional, mainstream Jewish eschatology. Instead, he argues that Jesus has initiated a new phase of that eschatological timetable. And his gospel lays out a specific explanation for how those traditional expectations were being fulfilled in the wake of the crucifixion and resurrection of Israel\u2019s messiah.<\/p>\n My book therefore presents a Paul who looks an awful lot like a traditional apocalyptic first-century Jew, fully coherent in his context. At the same time, the book explains how Paul\u2019s message so substantially reshaped the landscape despite operating within such a traditional framework.<\/p>\n Oropeza<\/strong><\/h3>\n*********************** ** Interesting. So what kind of reshaping does Paul do in your estimation?<\/p>\n ** Staples<\/strong><\/h3>\n ** I think the book helps explain Paul\u2019s teaching with respect to the Torah and how that corresponds to the centrality of the spirit throughout his letters, showing how his teaching on Torah corresponds with\u2014and depends on\u2014the restorationist\/eschatological aspects of his gospel.<\/p>\n ** In this respect, I\u2019m especially pleased with the chapter on Romans 10 and Galatians 3. Here is where I argue that Paul does not in fact cite Leviticus 18:5 (\u201cthe one who does these things will live by them\u201d cp. Rom 10:5; Gal 3:12) as a works-based foil for his gospel of \u201csalvation by faith\u201d but rather as a proof-text for his gospel itself.<\/p>\n ** More specifically, the book argues that Paul sees the spirit received by followers of Jesus as the fulfillment of the promises of the Torah and Prophets that God would transform his people into an obedient people. Like many others working within traditional Jewish eschatology, Paul sees this as the first part of the restoration promised to Israel. Thus, ethics and ethical transformation are critical to Paul\u2019s gospel.<\/p>\n ** Oropeza<\/strong><\/h3>\n ** It\u2019s good to hear that your book values ethical transformation. I\u2019ll need to reflect more on your interpretation of these passages.<\/p>\n ** Staples<\/strong><\/h3>\n ** But if the spirit is promised to Israel and Judah as part of the restoration of the whole twelve-tribe people of Israel, the tricky part is then explaining how and why uncircumcised men are receiving this spirit and what it means. My book aims to uncover Paul\u2019s explanation for that.<\/p>\n ** In the process, I think this book helps integrate many of the \u201cloose pieces\u201d of the puzzle of Paul\u2019s gospel. It demonstrates that many of the parts of Paul\u2019s message previously thought to be most troublesome\u2014such as Rom 1\u20132 and Rom 9\u201311\u2014fit elegantly together with the remainder of his gospel once certain presumptions are abandoned and the whole thing is read starting from a better, more historically rooted, foundation.<\/p>\n ** ** Jason Staples and family holding up his book, Paul and the Resurrection of Israel<\/figcaption><\/figure>\n ** \u00a0<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":" ** ***********************For this episode we will cover a book hot off the press entitled, Paul and the Resurrection of Israel: Jews, Former Gentiles, Israelites (Cambridge University Press, 2024) by Jason A. Staples. This study asks on what basis the gospel that Paul proclaimed provides equal access for both Jews and gentiles. Staples unlocks biblical texts to […]<\/p>\n","protected":false},"author":4338,"featured_media":3236,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1168,395,1153,295,2306,1970,293,2303,755,2288,89,1174,181,2300,2241],"tags":[2060,568,508,2312,2309,1336],"class_list":["post-3233","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-apostle-paul","category-bible-study","category-book-review","category-gentile-studies","category-gentiles","category-israel","category-jewish-studies","category-jews","category-new-testament-use-of-old-testament","category-participation-in-christ","category-paul-the-apostle-studies","category-paul-within-judaism","category-pauline-theology","category-restoration","category-resurrection","tag-gentiles","tag-interview","tag-israel","tag-jason-staples","tag-paul-and-the-resurrection-of-israel","tag-resurrection"],"yoast_head":"\nPaul and the Resurrection of Israel. 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J. Oropeza"},"description":"Dr. B. J. Oropeza is a recognized scholar in the area of New Testament studies, the Apostle Paul, and various theological issues. He obtained his Ph. D. from Durham University (U.K.) in New Testament Theology. He is Professor Emeritus of Biblical and Religious Studies at Azusa Pacific University and Seminary (Azusa, California). He has also held positions or has been a scholar in residence at Princeton Theological Seminary, the University of T\u00fcbingen, Asbury Seminary, and George Fox University. He has published numerous books and articles, some of which have been translated into Korean, Vietnamese, Portuguese, German, Croatian, Greek, and Arabic. Among his publications include The Gospel of Paul (Eerdmans, forthcoming); Perspectives on Paul: Five Views (Baker); the Scripture, Texts, and Tracings series (Fortress Academic); Exploring Intertextuality (Cascade); Jesus and Paul: Global Perspectives in Honor of James D. G. Dunn (T. & T. Clark\/Bloomsbury); a three-volume set subtitled Apostasy in the New Testament Communities (Cascade), entries in the Oxford Encyclopedia of Bible and Theology, the Oxford Encyclopedia of Biblical Interpretation, and on the lighter side of things, The Gospel according to Superheroes (Peter Lang). He contributed to the NRSVue translation, is a member of the Society of New Testament Studies (SNTS), and started the Intertextuality in the New Testament section at the Society of Biblical Literature (SBL) national conferences.","sameAs":["https:\/\/azusa.academia.edu\/BjOropeza","https:\/\/twitter.com\/bjoropeza1"],"url":"https:\/\/www.patheos.com\/blogs\/inchrist\/author\/boropeza\/"}]}},"_links":{"self":[{"href":"https:\/\/www.patheos.com\/blogs\/inchrist\/wp-json\/wp\/v2\/posts\/3233","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.patheos.com\/blogs\/inchrist\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.patheos.com\/blogs\/inchrist\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.patheos.com\/blogs\/inchrist\/wp-json\/wp\/v2\/users\/4338"}],"replies":[{"embeddable":true,"href":"https:\/\/www.patheos.com\/blogs\/inchrist\/wp-json\/wp\/v2\/comments?post=3233"}],"version-history":[{"count":0,"href":"https:\/\/www.patheos.com\/blogs\/inchrist\/wp-json\/wp\/v2\/posts\/3233\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.patheos.com\/blogs\/inchrist\/wp-json\/wp\/v2\/media\/3236"}],"wp:attachment":[{"href":"https:\/\/www.patheos.com\/blogs\/inchrist\/wp-json\/wp\/v2\/media?parent=3233"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.patheos.com\/blogs\/inchrist\/wp-json\/wp\/v2\/categories?post=3233"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.patheos.com\/blogs\/inchrist\/wp-json\/wp\/v2\/tags?post=3233"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}