Hopelessly Gentile
Just as there are some who teach that the Church is a new or spiritual Israel, similarly, there are some who teach that Gentile believers are spiritual Jews. Actually, these two ideas are often seen together. They generally influence each other. And they probably attend the same churches most of the time.
It should be pointed out immediately, however, that both of these ideas are misconceptions. They are ideas that make for interesting analogies and clever devices used to apply Israel- and Jewish-specific scripture passages to those who are not Israel and who are not Jewish (2), but they lack something very important for those who would understand the Bible properly -- a biblical basis.
The Church as a whole is never once called Israel in the Bible. Neither is a Gentile believer ever referred to as a Jew; spiritual or otherwise.
Much like suggesting that the Church is a new or spiritual Israel, the idea that believing Gentiles become spiritual Jews carries with it certain ramifications that can only cause confusion when applied to the interpretation of the Bible. In addition, this idea has a tendency to support two faulty conclusions reached by some teachers based upon replacement theology: 1) There is no future for Israel as a nation, and 2) The Church fulfills promises originally made to the nation of Israel.
As soon as Gentiles can be considered Jews, the distinctiveness of the Jewish people becomes minimized. The truth of Israel existing as a distinct nation becomes blurred, as do the promises God has made to them.
A misuse of the term "spiritual."
What exactly do people mean when they say that a Gentile can become a spiritual Jew? They know that believing Gentiles do not literally become Jews, since faith doesn't change one's ethnicity. Instead, it would seem that they use the term "spiritual" to describe Gentiles becoming Jews in a different sense, a non-literal sense, in a sort of mystical way. This is not a proper use of the term "spiritual".
Charles Ryrie defines spirituality as "a grownup relation to the Holy Spirit." (3) On this point, Dr Fruchtenbaum states the following:
The relationship of a Gentile to the Holy Spirit in no way changes the fact that the Gentile is still not a descendent of Abraham, Isaac, and Jacob.
A key text:
Romans 2:28-29 is a standard text for suggesting that Gentiles become spiritual Jews. It reads:
The he in both of these verses sounds rather general in English. It may seem at first glance that he could refer to anyone, whether Jew or Gentile. But context is very important here, for Paul is not speaking of anyone, but only of those who "bear the name 'Jew'" (from Romans 2:17).
Romans 2:28-29 is found in a Jewish context within the epistle to the Romans. Paul is speaking directly to Jews. In so doing, he is using a play upon the word Jew, which, along with the term "Judaism" has "the root meaning of 'praise'". (5) Arnold states:
What this Christian Jew [i.e., Paul] is saying to non-Christian Jews is that outward Judaism is not enough to make one righteous before God; this requires a "Judaism" of God. The verse can be paraphrased, "Whose Judaism is not of men, but of God." The true Jews are Jews who are so both outwardly and inwardly. (6)
Paul is not saying that all Jews are not really Jews, for he includes unbelieving Jews under the title of "Jew" in the following verse. He is simply saying that not all Jews are living up to what the name means, and so in that way (and in that way only) not all Jews are Jews.
Paul is distinguishing between two groups of Jews in Romans 2:28-29: Jews who believe, and Jews who do not believe. Members of both groups are still natural descendents of Abraham, Isaac, and Jacob, and therefore are Jews in respect to race. But only those Jews who are faithful live up to the name "Jew." Paul makes a similar distinction in Romans 9:6 where he says, "...they are not all Israel who are descended from Israel." The second "Israel" in this verse is the nation of Israel as a whole. The first "Israel" refers only to the faithful of Israel; the same as "...the Israel of God" in Galatians 6:16.
Hopelessly Gentile:
A Gentile can do nothing other than be a Gentile. This can be seen clearly in the consistent distinction the Bible makes between Jews and Gentiles, even within the body of Christ.
1 Corinthians 1:24 reads:
What should be noticed here is that "the called" are presently comprised of "both Jews and Greeks". Jews are clearly seen as a distinct group. The "Greeks" refer to Gentiles. (7)
Romans 15:27 makes a distinction between believing Gentiles and the saints at Jerusalem (who were Jews). In this verse, Paul states that Gentiles are debtors to them (i.e., the Jews) because Gentiles "...have shared in their spiritual things..." He says this without suggesting that believing Gentiles are spiritual Jews. Gentiles (a distinct group within the body of Christ) are distinguished from Jews (a distinct group within the body of Christ).
Galatians 2:12-13 makes a distinction between believing Jews and Gentiles very clearly. In fact, the very incident provoking Paul's confrontation with Peter in the passage came as the result of the Jews withdrawing themselves from fellowship with the Gentiles. It is significant that Paul does not rebuke Peter for making a distinction between Jews and Gentiles, but for "...compel[ling] the Gentiles to live like Jews..." (Galatians 2:14).
Jews and Gentiles will remain distinct groups even in the Tribulation (Revelation 7), and into the Messianic Kingdom (Isaiah 14:1-2; Zechariah 8:23).
What about circumcision?
Mention should be made of circumcision, for some tend to equate circumcision with being a Jew. Romans 2:26 reads:
The "uncircumcised" in this verse is clearly a reference to a Gentile. Being found in the same context, it can be used to lend support to the idea that Paul has more than Jews in mind when he writes what he does in Romans 2:28-29. But notice, this verse teaches that a Gentile's uncircumcision can be regarded as circumcision. It does not teach that a Gentile's uncircumcision can be regarded as Jewishness. Circumcision and Jewishness are not completely synonymous. Gentile converts to Judaism, while being physically circumcised, were still nevertheless distinguished as proselytes, and were never considered Jews (Matthew 23:15; Acts 2:10; 6:5, where everyone in the list is a Jew except Nicolas, who is distinguished as a proselyte; 13:43). (8) Just as Gentiles are not considered Jews when they become physically circumcised, so too, they are not considered spiritual Jews when they become spiritually circumcised.
It's okay to be a Gentile:
Of course, even if it wasn't okay, that still wouldn't change the fact. Take being a sinner, for example. That's not "okay," but it is still a fact for everyone who is born from Adam. The truth is, you have as much choice about being a Gentile (or a Jew) as you do about being born a sinner, which is none. If you're a Gentile, you don't have to like it, but you do have to deal with it, because nothing will change the fact.
But alas, there is nothing wrong with being a Gentile, and there is everything right about recognizing it, for then one can properly understand at least a portion of his place in the whole scheme of things.
A Gentile who recognizes that he is a Gentile is in a better position to appropriate the principle of Genesis 12:3 -- "God's foreign policy to the Gentiles in their relationship to the Jewish people". (9) A Gentile who recognizes that he is a Gentile can appreciate his indebtedness to the Jews (Romans 15:27) and respond accordingly. He can also appreciate a major purpose of Gentile salvation, which is to provoke Jews to jealousy in order to "...save some of them" (Romans 11:14). Add to this a clearer, more consistent understanding of the Bible by recognizing the distinction between Jews and Gentiles, and one can save himself from a lot of potentially faulty theology.
Once a Gentile, always a Gentile...
Notes:
(1) Fruchtenbaum, Arnold G, Hebrew Christianity: Its Theology, History, & Philosophy. Ariel Ministries Press (1992), pp. 7-8.
(2) Doubtless, there are some who genuinely believe these ideas without the intention of misapplying passages in scripture. Nevertheless, believing such ideas opens the door to just that kind of error.
(3) Ryrie, Charles Caldwell, Balancing the Christian Life. Chicago: Moody Press (1976), p. 13. This definition is found in chapter 2 of the book, which is titled "What is Spirituality?", and is slightly modified from an earlier definition which appeared in an article of Bibliotheca Sacra (July, 1969?, p 205) under the same title. There, Ryrie used "mature and maturing" in place of "grownup". Clearly, both versions of his definition suggest the same thing.
(4) Fruchtenbaum, Arnold G, Hebrew Christianity: Its Theology, History, & Philosophy. Ariel Ministries Press (1992), pp. 18-19.
(5) Fruchtenbaum, Arnold G, Israelology: The Missing Link in Systematic Theology. Ariel Ministries Press (1994), p 703.
(6) Fruchtenbaum, Arnold G, Israelology: The Missing Link in Systematic Theology. Ariel Ministries Press (1994), p 703.
(7) Bauer, Arndt, Gingrich, and Danker state that the expression Jews and Greeks "embraces the whole human race". They cite as examples the passage under consideration, as well as: Acts 14:1; 18:4; 19:10, 17; 20:21; Romans 1:16; 2:9f; 3:9; 10:12; 1 Corinthians 10:32; 12:13; Galatians 3:28; and Colossians 3:11. They also give "Gentile" as a meaning of the word translated in these passages as Greek(s). (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, p 252). The term "Greeks", therefore, refers to those who are not "Jews", viz. the Gentiles.
(8) This example, as well as the scripture references, are taken from Dr Fruchtenbaum's treatment of the subject in Hebrew Christianity: Its Theology, History, & Philosophy (Fruchtenbaum, Arnold G. Ariel Ministries Press [1992], pp. 9-10).
(9) Fruchtenbaum, Arnold G, Israelology: The Missing Link in Systematic Theology. Ariel Ministries Press (1994), p 756. While some could argue that God's promise to "bless those who bless you, and the one who curses you I will curse" is limited to Abraham personally, this same aspect of the Abrahamic Covenant was reiterated by Isaac when he blessed Jacob (Genesis 27:29), and is stated as a fact for the nation of Israel by Balaam when "the Spirit of God came upon him" (Numbers 24:2, 9). The outworking of this principle can be clearly seen in human history on both the individual and national level as Dr Fruchtenbaum demonstrates in his treatment of the subject (Hebrew Christianity: Its Theology, History, & Philosophy. Ariel Ministries Press [1992], pp 59-80.)
[originally copied from http://www.stupidgentiles.com/ April 02, 2002]
- Arnold G Fruchtenbaum
Just as there are some who teach that the Church is a new or spiritual Israel, similarly, there are some who teach that Gentile believers are spiritual Jews. Actually, these two ideas are often seen together. They generally influence each other. And they probably attend the same churches most of the time.
It should be pointed out immediately, however, that both of these ideas are misconceptions. They are ideas that make for interesting analogies and clever devices used to apply Israel- and Jewish-specific scripture passages to those who are not Israel and who are not Jewish (2), but they lack something very important for those who would understand the Bible properly -- a biblical basis.
The Church as a whole is never once called Israel in the Bible. Neither is a Gentile believer ever referred to as a Jew; spiritual or otherwise.
Much like suggesting that the Church is a new or spiritual Israel, the idea that believing Gentiles become spiritual Jews carries with it certain ramifications that can only cause confusion when applied to the interpretation of the Bible. In addition, this idea has a tendency to support two faulty conclusions reached by some teachers based upon replacement theology: 1) There is no future for Israel as a nation, and 2) The Church fulfills promises originally made to the nation of Israel.
As soon as Gentiles can be considered Jews, the distinctiveness of the Jewish people becomes minimized. The truth of Israel existing as a distinct nation becomes blurred, as do the promises God has made to them.
A misuse of the term "spiritual."
What exactly do people mean when they say that a Gentile can become a spiritual Jew? They know that believing Gentiles do not literally become Jews, since faith doesn't change one's ethnicity. Instead, it would seem that they use the term "spiritual" to describe Gentiles becoming Jews in a different sense, a non-literal sense, in a sort of mystical way. This is not a proper use of the term "spiritual".
Charles Ryrie defines spirituality as "a grownup relation to the Holy Spirit." (3) On this point, Dr Fruchtenbaum states the following:
The relationship of a Gentile to the Holy Spirit in no way changes the fact that the Gentile is still not a descendent of Abraham, Isaac, and Jacob.
A key text:
Romans 2:28-29 is a standard text for suggesting that Gentiles become spiritual Jews. It reads:
The he in both of these verses sounds rather general in English. It may seem at first glance that he could refer to anyone, whether Jew or Gentile. But context is very important here, for Paul is not speaking of anyone, but only of those who "bear the name 'Jew'" (from Romans 2:17).
Romans 2:28-29 is found in a Jewish context within the epistle to the Romans. Paul is speaking directly to Jews. In so doing, he is using a play upon the word Jew, which, along with the term "Judaism" has "the root meaning of 'praise'". (5) Arnold states:
What this Christian Jew [i.e., Paul] is saying to non-Christian Jews is that outward Judaism is not enough to make one righteous before God; this requires a "Judaism" of God. The verse can be paraphrased, "Whose Judaism is not of men, but of God." The true Jews are Jews who are so both outwardly and inwardly. (6)
Paul is not saying that all Jews are not really Jews, for he includes unbelieving Jews under the title of "Jew" in the following verse. He is simply saying that not all Jews are living up to what the name means, and so in that way (and in that way only) not all Jews are Jews.
Paul is distinguishing between two groups of Jews in Romans 2:28-29: Jews who believe, and Jews who do not believe. Members of both groups are still natural descendents of Abraham, Isaac, and Jacob, and therefore are Jews in respect to race. But only those Jews who are faithful live up to the name "Jew." Paul makes a similar distinction in Romans 9:6 where he says, "...they are not all Israel who are descended from Israel." The second "Israel" in this verse is the nation of Israel as a whole. The first "Israel" refers only to the faithful of Israel; the same as "...the Israel of God" in Galatians 6:16.
Hopelessly Gentile:
A Gentile can do nothing other than be a Gentile. This can be seen clearly in the consistent distinction the Bible makes between Jews and Gentiles, even within the body of Christ.
1 Corinthians 1:24 reads:
What should be noticed here is that "the called" are presently comprised of "both Jews and Greeks". Jews are clearly seen as a distinct group. The "Greeks" refer to Gentiles. (7)
Romans 15:27 makes a distinction between believing Gentiles and the saints at Jerusalem (who were Jews). In this verse, Paul states that Gentiles are debtors to them (i.e., the Jews) because Gentiles "...have shared in their spiritual things..." He says this without suggesting that believing Gentiles are spiritual Jews. Gentiles (a distinct group within the body of Christ) are distinguished from Jews (a distinct group within the body of Christ).
Galatians 2:12-13 makes a distinction between believing Jews and Gentiles very clearly. In fact, the very incident provoking Paul's confrontation with Peter in the passage came as the result of the Jews withdrawing themselves from fellowship with the Gentiles. It is significant that Paul does not rebuke Peter for making a distinction between Jews and Gentiles, but for "...compel[ling] the Gentiles to live like Jews..." (Galatians 2:14).
Jews and Gentiles will remain distinct groups even in the Tribulation (Revelation 7), and into the Messianic Kingdom (Isaiah 14:1-2; Zechariah 8:23).
What about circumcision?
Mention should be made of circumcision, for some tend to equate circumcision with being a Jew. Romans 2:26 reads:
The "uncircumcised" in this verse is clearly a reference to a Gentile. Being found in the same context, it can be used to lend support to the idea that Paul has more than Jews in mind when he writes what he does in Romans 2:28-29. But notice, this verse teaches that a Gentile's uncircumcision can be regarded as circumcision. It does not teach that a Gentile's uncircumcision can be regarded as Jewishness. Circumcision and Jewishness are not completely synonymous. Gentile converts to Judaism, while being physically circumcised, were still nevertheless distinguished as proselytes, and were never considered Jews (Matthew 23:15; Acts 2:10; 6:5, where everyone in the list is a Jew except Nicolas, who is distinguished as a proselyte; 13:43). (8) Just as Gentiles are not considered Jews when they become physically circumcised, so too, they are not considered spiritual Jews when they become spiritually circumcised.
It's okay to be a Gentile:
Of course, even if it wasn't okay, that still wouldn't change the fact. Take being a sinner, for example. That's not "okay," but it is still a fact for everyone who is born from Adam. The truth is, you have as much choice about being a Gentile (or a Jew) as you do about being born a sinner, which is none. If you're a Gentile, you don't have to like it, but you do have to deal with it, because nothing will change the fact.
But alas, there is nothing wrong with being a Gentile, and there is everything right about recognizing it, for then one can properly understand at least a portion of his place in the whole scheme of things.
A Gentile who recognizes that he is a Gentile is in a better position to appropriate the principle of Genesis 12:3 -- "God's foreign policy to the Gentiles in their relationship to the Jewish people". (9) A Gentile who recognizes that he is a Gentile can appreciate his indebtedness to the Jews (Romans 15:27) and respond accordingly. He can also appreciate a major purpose of Gentile salvation, which is to provoke Jews to jealousy in order to "...save some of them" (Romans 11:14). Add to this a clearer, more consistent understanding of the Bible by recognizing the distinction between Jews and Gentiles, and one can save himself from a lot of potentially faulty theology.
Once a Gentile, always a Gentile...
Notes:
(1) Fruchtenbaum, Arnold G, Hebrew Christianity: Its Theology, History, & Philosophy. Ariel Ministries Press (1992), pp. 7-8.
(2) Doubtless, there are some who genuinely believe these ideas without the intention of misapplying passages in scripture. Nevertheless, believing such ideas opens the door to just that kind of error.
(3) Ryrie, Charles Caldwell, Balancing the Christian Life. Chicago: Moody Press (1976), p. 13. This definition is found in chapter 2 of the book, which is titled "What is Spirituality?", and is slightly modified from an earlier definition which appeared in an article of Bibliotheca Sacra (July, 1969?, p 205) under the same title. There, Ryrie used "mature and maturing" in place of "grownup". Clearly, both versions of his definition suggest the same thing.
(4) Fruchtenbaum, Arnold G, Hebrew Christianity: Its Theology, History, & Philosophy. Ariel Ministries Press (1992), pp. 18-19.
(5) Fruchtenbaum, Arnold G, Israelology: The Missing Link in Systematic Theology. Ariel Ministries Press (1994), p 703.
(6) Fruchtenbaum, Arnold G, Israelology: The Missing Link in Systematic Theology. Ariel Ministries Press (1994), p 703.
(7) Bauer, Arndt, Gingrich, and Danker state that the expression Jews and Greeks "embraces the whole human race". They cite as examples the passage under consideration, as well as: Acts 14:1; 18:4; 19:10, 17; 20:21; Romans 1:16; 2:9f; 3:9; 10:12; 1 Corinthians 10:32; 12:13; Galatians 3:28; and Colossians 3:11. They also give "Gentile" as a meaning of the word translated in these passages as Greek(s). (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, p 252). The term "Greeks", therefore, refers to those who are not "Jews", viz. the Gentiles.
(8) This example, as well as the scripture references, are taken from Dr Fruchtenbaum's treatment of the subject in Hebrew Christianity: Its Theology, History, & Philosophy (Fruchtenbaum, Arnold G. Ariel Ministries Press [1992], pp. 9-10).
(9) Fruchtenbaum, Arnold G, Israelology: The Missing Link in Systematic Theology. Ariel Ministries Press (1994), p 756. While some could argue that God's promise to "bless those who bless you, and the one who curses you I will curse" is limited to Abraham personally, this same aspect of the Abrahamic Covenant was reiterated by Isaac when he blessed Jacob (Genesis 27:29), and is stated as a fact for the nation of Israel by Balaam when "the Spirit of God came upon him" (Numbers 24:2, 9). The outworking of this principle can be clearly seen in human history on both the individual and national level as Dr Fruchtenbaum demonstrates in his treatment of the subject (Hebrew Christianity: Its Theology, History, & Philosophy. Ariel Ministries Press [1992], pp 59-80.)
[originally copied from http://www.stupidgentiles.com/ April 02, 2002]
