Paul Unveiled: Reassessing Two Millennia of Interpretation

Reevaluating Paul: His Commitment to the Torah and the Inclusion of Gentiles

A Personal Note to My Readers

For the past 18 years, I have been on a journey of discovery—one that has been filled with excitement, struggle, and countless moments of awe. Every time I open the Scriptures, it feels like I’m peeling back another layer of understanding, revealing more of the profound reality that both Jesus and Paul were Torah-observant Jews. This realization hasn’t always come easily; like an archaeologist brushing away layers of dust, I’ve had to dig deep, question long-held assumptions, and wrestle with complex texts. But every time, the effort has been worth it.

I know that many of you are on a similar path, searching, questioning, and seeking to make sense of Scripture beyond tradition. I want to encourage you—don’t grow weary. The treasures hidden in God’s Word are worth every moment of study, every difficult question, and every new insight that reshapes how we see Him. My hope is that today’s entry inspires you to keep digging, keep asking, and keep discovering. May you find wisdom, clarity, and a deeper connection with the God who has invited us all into His covenant story.

---

---

The Apostle Paul has been central to one of Christian history's most significant theological debates for nearly two millennia. Was he an advocate for salvation by faith alone, rejecting the Torah and the covenantal obligations given to Israel? Or has he been widely misunderstood, with his words misinterpreted, mistranslated, and misapplied within Christian tradition?

At the heart of this debate lies a crucial phrase: "works of the law" (ergon nomos). Traditional interpretations have often understood this to refer to the entirety of Torah observance. However, a closer examination of historical, linguistic, and contextual evidence suggests that Paul addressed something more specific: the Jewish conversion process and its role in defining covenant membership.

"Works of the Law" – What Was Paul Really Addressing?

Paul’s letters contain some of the most hotly debated statements in Christian theology:

• “A person is not justified by works of the law but through faith in Jesus Christ.” (Galatians 2:16)

• “For we hold that one is justified by faith apart from works of the law.” (Romans 3:28)

• “By works of the law no one will be justified.” (Galatians 2:16)

These verses have frequently been interpreted as a rejection of Torah observance. However, such an interpretation presents an apparent contradiction with other statements made by Paul:

• “Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.” (Romans 3:31)

• “For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.” (Romans 2:13)

• “So the law is holy, and the commandment is holy and righteous and good.” (Romans 7:12)

• “For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God.” (1 Corinthians 7:19)

If Paul opposed Torah observance, why did he repeatedly affirm its value? The answer is understanding what "works of the law" meant in its historical and religious context.

Paul’s Continued Observance of the Law: A Testimony in Acts 21:24

“Thus all will know that there is nothing in what they have been told about you, but that you yourself also live in observance of the law.” (Acts 21:24)

Paul’s actions in Acts 21:24 provide a crucial counterpoint to the misconception that he rejected the Torah. Here, Paul willingly participates in a purification ritual at the Jerusalem Temple, demonstrating his continued observance of Jewish law. This moment directly challenges claims that Paul preached against the Torah, reinforcing that his message was not about abandoning the law but redefining covenant membership. He did not see faith in Christ as a replacement for Torah observance but as its fulfillment in the proper covenantal framework. By publicly affirming his adherence to the law, Paul sought to unify Jewish and Gentile believers, ensuring that faith in the Messiah did not necessitate the forsaking of Jewish identity or practice.

Paul’s Defense: Upholding the Law and the Traditions of the Fathers

In Acts 24:14-16, Paul makes a compelling defense before Governor Felix, stating: “But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets, having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust. So I always take pains to have a clear conscience toward both God and man.” Here, Paul affirms his unwavering commitment to the Torah and the prophetic writings, emphasizing that he continues practicing his faith in accordance with Jewish law and traditions. Despite accusations from his opponents, none could find fault in him, as he remained faithful to the customs of his ancestors. This defense highlights Paul’s consistency in upholding the law while embracing the fulfillment of its promises in the Messiah.

The Dead Sea Scrolls and the Meaning of "Works of the Law"

The discovery of the Dead Sea Scrolls in 1947 shed new light on this issue. Among these texts was a document called the Miqsat Ma’ase HaTorah (4QMMT), which translates to “Some Works of the Law.” This Jewish text, written before Paul’s time, uses the phrase "works of the law" to refer not to general Torah observance but rather to specific halakhic rulings and identity markers—such as circumcision, dietary laws, and ritual purity—that delineated Jewish identity.

In light of this, Paul's polemic against "works of the law" was not a rejection of Torah per se but rather an argument against requiring Gentiles to undergo legal conversion to Judaism as a prerequisite for inclusion in God’s covenant.

Paul and the Inclusion of Gentiles

A pivotal moment in Paul’s argument appears in Galatians 2, where he recounts a confrontation with Peter:

• “But when Peter came to Antioch, I opposed him to his face, because he stood condemned. For before certain men came from James, he was eating with the Gentiles; but when they came, he drew back and separated himself, fearing the circumcision party.” (Galatians 2:11-12)

Here, Paul rebukes Peter for withdrawing from table fellowship with Gentile believers under pressure from those insisting that Gentiles must adhere to Jewish conversion rites. His response is unequivocal:

• “I said to Peter before them all, ‘If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?’” (Galatians 2:14)

Paul’s concern was not about Torah obedience as an ethical or spiritual principle but the exclusionary function of Jewish conversion requirements as a boundary to covenant membership.

Grafted into Israel: Paul’s Theology in Romans

Paul further develops this argument in Romans, where he addresses the inclusion of Gentiles into God’s people through faith:

• “But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, do not be arrogant toward the branches.” (Romans 11:17-18)

Here, Paul employs the metaphor of an olive tree, representing Israel. Gentile believers, like wild olive branches, are grafted into this tree—not by legal conversion, but by faith. He warns against arrogance, emphasizing that they are now participants in the covenants of Israel, not as replacements but as co-heirs.

This aligns with Paul’s statement in Ephesians:

• “You who were once far off have been brought near by the blood of Messiah.” (Ephesians 2:13)

• “Remember that you were at that time separated from Messiah, alienated from the commonwealth of Israel, and strangers to the covenants of promise.” (Ephesians 2:12)

Thus, Gentile inclusion was not about abolishing the Torah but removing legal barriers preventing their participation in God’s covenant as co-heirs with Israel.

Paul and James: A Theological Conflict?

Some have argued that Paul’s teaching on faith and works contradicts James 2:24:

• “You see that a person is justified by works and not by faith alone.”

However, this supposed contradiction dissolves when considering their respective contexts:

• Paul opposed the notion that Gentiles needed to adhere to Jewish conversion laws for justification.

• James addressed those who professed faith but failed to demonstrate it through righteous actions.

James’ argument is not about legal conversion but about ethical responsibility:

• “If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, ‘Go in peace, be warmed and filled,’ without giving them the things needed for the body, what good is that?” (James 2:15-16)

Thus, while Paul rejects "works of the law" as a requirement for covenant membership, James underscores the necessity of living out one’s faith through righteous deeds.

Conclusion: Recovering Paul’s Message

For two millennia, misunderstandings have created a theological divide between faith and obedience. Paul was not advocating lawlessness; instead, he was dismantling ethnic and ritualistic barriers that prevented Gentiles from entering God’s covenant. His goal was unity within the body of Messiah, as reflected in his words:

• “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Messiah Yeshua.” (Galatians 3:28)

This interpretation calls for a reassessment of traditional Pauline theology and urges a return to its original context. Faith in Messiah, rather than legal conversion, grants access to God’s covenant, while obedience to God’s commandments remains an integral expression of faith.

The challenge before us is this: Will we allow historical and linguistic evidence to reshape our understanding, or will we continue to interpret Paul through the lens of post-biblical tradition?

For further study of this topic, please read:

THE MYSTERY OF ROMANS - MARK NANOS
https://a.co/d/3sAK9bo

READING PAUL WITHIN JUDAISM - MARK NANOS
https://a.co/d/hPl3YGB

JESUS IS JEWISH - TYRONE NICHOLS

https://a.co/d/ehXDCIF