Paul and the Resurrection of Israel: Jews, Former Gentiles, Israelites

by Jason A. Staples

The gospel promoted by Paul has for many generations stirred passionate debate. That gospel proclaimed equal salvific access to Jews and gentiles alike. But on what basis? In making sense of such a remarkable step forward in religious history, Jason Staples reexamines texts that have proven thoroughly resistant to easy comprehension. He traces Paul's inclusive theology to a hidden strand of thinking in the earlier story of Israel. Postexilic southern Judah, he argues, did not simply appropriate the identity of the fallen northern kingdom of Israel. Instead, Judah maintained a notion of 'Israel' as referring both to the north and the ongoing reality of a broad, pan-Israelite sensibility to which the descendants of both ancient kingdoms belonged. Paul's concomitant belief was that northern Israel's exile meant assimilation among the nations – effectively a people's death – and that its restoration paradoxically required gentile inclusion to resurrect a greater 'Israel' from the dead.

Genres: Theology, Biblical Studies, Christian, New Testament, Christianity, Israel

350 pages, Hardcover

Published January 11, 2024

Reviews

[Lindsay John Kennedy · Rating 5 out of 5]

4.5 stars. One of my favorite bib studies reads in a while. Not impeccable but still fresh and very provocative.

I’ve been aware of Staples’ basic view for a while now after noticing and wondering why Paul used specifically Northern Kingdom passages about gentiles. His is an elegant solution that’s hard to “unsee”.

I was pleasantly surprised by his Christological reading of the OT (or at least that he recognized Paul’s Christological reading) and that he saw Deut 30 as about the new covenant.

Sometimes it feels like he argues for traditional views while claiming that he’s not. I don’t mind, since I hold them 😄. It also felt a bit repetitive and meandering. And yet, it ought to be a game changer for the field. I expect some good academic reviews!

[Nick Hay · Rating 5 out of 5]

For me, it is always telling when an interpretation of scripture can make verses that have seemed aloof and disconnected suddenly fall right into place. It has been some time since an author was able to do that as Staples does here, and it was a joy to walk through. Needless to say, Staples accomplished his goal of recreating a paradigm that fits Paul's most elusive passages neatly into the puzzle.

Building on the foundation of Jewish restoration eschatology laid out in his first book (The idea of Israel in Second Temple Judaism), Staples looks to the Pauline corpus to see how this framework informs a reading of Paul's letters. Through a close examination of the texts, focusing mostly on Romans, Staples slowly builds up an impressive argument, interacting with other paradigms for reading Paul along the way. The result is a reading of Paul that, while possibly having some misplaced pieces, stands as a strong edifice among today's interpreters, and must be dealt with.

I'm excited to see the discussions this book and it's proposals will open up moving forward. While I'm not yet convinced of everything put forth here, this book is a must read for anyone seeking to understand the apostle to the gentiles, Jew/Christian identity, and the larger biblical narrative.

[Shane Williamson · Rating 5 out of 5]

2024 reads: 28

Rating: 4.5 stars

Full overview/reflections here: https://slwilliamson.substack.com/p/r...

[Jack Darida · Rating 5 out of 5]

Generally speaking, the evangelical views regarding Israel and the church fall into two categories...

The first category might be labeled, Fulfillment Theology (panned as Replacement Theology by its detractors). This view, largely held by Covenant Theologians and Augustinian / Calvinists, contends that the church assumes the place of Israel following the death and resurrection of Christ. Israel ceases to exist as the people of God. The promises made to Israel are now spiritualized and applied to the church as God's new covenant people, made up of former Jews and believing Gentiles. The law is fulfilled in Christ, and serves either as a rule of life for the church, or is abolished and written on the hearts of true believers (depending on your view). Within this camp, there are differing opinions as to what happens to ethnic Israel eschatologically.

The second category might be labeled Dispensationalism. According to Charles Ryrie, the sine qua non of Dispensational Theology includes the understanding that Israel and the church are two distinct programs of God. Many dispensationalists describe the church age as a parenthesis in God's program for Israel. Israel and the church are distinct from one another. Dispensationalism is a moving target, vacillating between the older version which described two means of salvation, a newer version which sees salvation by grace through faith throughout Biblical history, and Progressive Dispensationalism which blurs the lines between Israel and the church, seeking to soften the impact of earlier varieties. All forms of Dispensationalism envision a future for ethnic Israel. The church does not replace Israel, and the unconditional promises of God to Israel are not spiritualized and usurped by the church.

Though I personally cut my teeth on dispensationalism, I have never felt comfortable with Paul's argumentation in Romans 1-2 and 9-11 as seen from either of these perspectives. There seems to be something missing. Paul doesn't argue from either of these presuppositions.

Enter Jason Staples. Building on his earlier work, Staples builds a model for understanding Romans (and the theology of Paul) that, if accurate, is revolutionary. The upshot is that Israel has not been replaced by the church, and the church is not a parenthesis in God's program for Israel. Neither was Paul arguing grace against legalistic Jews attempting to apply Torah to Gentile Christians. Staples' view is something different.

In his book, The Idea of Israel in Second Temple Judaism, Staples differentiates the terms "Jew" and "Israel" as held by postexilic writers including Josephus, highlighting hope for a renewed and restored Israel. In this second volume, Staples maintains the same "restoration eschatology" and applies it to the Apostle Paul. In effect, Paul's underlying concern is that Israel has been lost to the nations, having been relocated and assimilated by the Assyrians. In other words, Israel is dead. But now, by the resurrection of Messiah from the dead, Israel is also resurrected in the form of Gentile converts to Christ. The fulfillment of YHWH's new covenant is found in the ekklesia - which consists of Jews and resurrected Israel (Gentiles in Christ). In Staples' words...

"Death and resurrection is not only the story of Israel's messiah but the story of Israel itself and the vindication of Israel's God. God has sown Israel among the nations in death to be raised in victory." (p.330)

"Paul finds nothing at all wrong in Judaism; instead, he regards the death and resurrection of Jesus and the consequent spiritual transformation of both Jews and gentiles as the fulfillment of the prophetic promises of Israel's restoration." (p.347)

Staples also includes conversation regarding Paul's view of Torah and circumcision as explained by his model. I appreciate the tone of the author, his scholarly approach, and his well-researched, heavily footnoted presentation. His thesis, if followed, solves numerous problems in the interpretation of Romans, and provides a new blueprint for dissecting the conversation surrounding the identity of the church and Israel. What if the church is Jews and Israel, resurrected from among the nations, brought together in Christ, with the law written on hearts, living out the mandate of God to love one another? There is much grist to grind here.

[Dave Courtney · Rating 5 out of 5]

There’s good reason Staple's newest book, Paul and the Resurrection of Israel has been showing up everywhere over the last few months, with interviews/spotlights in numerous magazines, podcasts, forums, ect all highlighting the general excitement over its release. It’s interesting, because the book is essentially recasting his body of work in a more cohesive focus on Paul, or Paul’s “Gospel. Which is to say, his work and ideas have been around for while. It seems now it is gaining a firm foothold in the broader field of theological interest.

One of the more brilliant aspects of the book is the way Staples brings together the whole of what is a sprawling and diverse field of new perspective theology. New perspective theology is marked by a renewed interest in Pauline scholarship concerning Paul’s relationship to his Jewish faith as a Jewish man operating within his very Jewish world. When Sanders first awoken the world to the possibility that Christian theology, particularly in the West, had lost sight of important and necessary Jewish conceptions of the anticipated Gospel, this stream of scholarship turned its focus to recovering the Gospel in its Jewish world. This resulted in commonplace definitions of words like Law, Gospel, grace, faith, works, etc being reexamined and recontextualized back into their original setting, which of course opened the door for revisiting the way we tell the Christian narrative. As this movement became popularized, it became commonplace to repeat the adage, the new perspective isn't new, it is a reclamation of the old in a fresh light.

There does exist of course, especially now that it is an established stream within the larger umbrella of Christian scholarship, diversity and disagreement. There is however a defining trait of new perspective that continues to distinguish it from, say, Protestant or Reformed Theology (although there are plenty of protestants who subscribe to the new perspective ). It might be more apt to describe the new perspective as a modern reformation in its own right. What Staples does is locate this defining trait (reading Paul in his world) and uses it to narrow in on a single facet of the discussion- distinguishing between the words Israel and Jew- that not only applies to the whole but that he insists the whole has largely neglected. His premise, on its face, is relatively simple:
1. The terms Jew and Israel mean different things in the Scriptures
2. Scholarship has long fallen into the trap of conflating these terms, and the New Perspective, while unconsciously challenging this conflation of terms, has largely remained unaware that this is where the problem stems from and unable to articulate it in appropriate measure.

In short, when Paul uses the word Israel as a Jewish man, he is participating in a well entrenched tradition of preserving the idea of Israel in the face of the exile. Thus Israel means something much different than Jew, which becomes important for recognizing the ways in which the conflation of terms have allowed assumptions about old versus new, Christian versus Jew, to emerge. It is commonplace within segments of western Christianity to assume that the Gospel proclaims a new revelation that supersedes the old, and to approach the conflicts inherent in the Gospels between Jesus and Jewish leaders as a Christian condemnation of Israel, most commonly expressed through the now age old paradigm of grace/faith versus works. The New Perspective has already deconstructed that paradigm as operating on a wrong conception of Israel’s relationship to the Law, Staples simply digs underneath to give it an even stronger and more articulated foundation.

For a Jew like Paul, exile was synonymous with death. This is what it meant for Paul to speak of the old reality as being dead to sin. Israel had been assimilated into the nations. They had effective ceased to be. For Paul, hope is found in the covenant promise for Israel articulated through the Scriptures and his Tradition. He uses his knowledge of these Scriptures to locate a thread connecting the resurrection of Israel with the hope for the whole of creation, stemming from the phrasing “to or for all nations.” This thread becomes the lens through which he can then make sense of a “dead” Israel, qualified as the northern tribes, effectively functioning as Gentiles, leading to what Paul defines as Gentile inclusion. Thus when we get to the words of Paul referencing Jews and Gentiles, the key lies in recognizing how Paul’s operative concern is for the idea of Israel. The story of Israel. He’s not bouncing around from Israel to Gentile, he’s conceiving of how Jesus works into the Jew-Israel problem. A Jew is the only surviving tribe of Israel, and yet the covenant hinges on Israel’s resurrection, by which it means the whole. Israel has died and is now Gentile, being assimilated into the nations. Thus for Israel’s resurrection to happen requires “Gentile inclusion.” For Paul, this is perfectly in line with his Jewish expectations, as for him the resurrection of Israel was always for the world, or for all nations, thus Jesus, as the fulfillment of the covenant, marks the beginning of this new creation mandate by bringing together both the restoration of Biblical Israel and its movement into all the nations (Abrahamic promise).

Not coincidentally, this also becomes the point where we can easily see and locate how conflating these two terms has led to some problematic tendencies and places, even when it comes to the unintentional glossing over (Staples calls it the fly over approach) of passages that simply never fit popularized understandings of an imposed grace/faith-works/Law divide and conflict. Simply put, these terms have been wrongly defined using a narrative born from the catholic-protestant conflict rather than hearing them in their own second temple context. That second temple context comes fully alive when we recover the distinction between Israel and Jew and the narrative this belongs to.

The book is diligently researched and argued. It expresses itself as a monumental turn in not just theological focus but scholarly concern, not just in what it brings to the overall shape and trajectory of new perspective scholarship/theology but in how it how it establishes a fresh stream of focus and concern. Certainly one of the more important and definitive works to release in a while concerning Pauline studies.

[Garrett Maxwell · Rating 5 out of 5]

I avoid reading Paul Studies as much as I can but could not resist this one, which will almost certainly come to be seen as a pivotal publication in the field. Staples convincingly and elegantly cuts through the Gordian Knot that is Paul's take on Jews, Israel, Gentiles, the Messiah, the Torah, circumcision, supersessionism, and so forth, by going straight for the jugular -- the Paul passages that have most consistently baffled interpreters.

Ironically, though I understand he is breaking new ground in Paul/NT Studies, as a student of the Book of Mormon his thesis seemed rather familiar and almost obvious (in overall thrust, certainly not in textual detail).

Moving forward, this will be my go-to one- book recommendation to anyone wanting to get an accurate and holistic explanation of what on earth (and heaven) Paul was trying to say.

[Jonathan Lopez · Rating 5 out of 5]

Paradigm-shifting! In this book, scholar Jason Staples takes you on a deep dive into Paul’s letter to the Romans, in what is arguably the most difficult passages in his corpus (Romans 2 and 9-11). Staples’ premise of Jews being a smaller subset within a larger group “Israel”, sets up his larger argument for a “restorationist eschatology” framework, where Paul looks towards God’s promise to restore the 12 tribes of Israel through the death and resurrection of the Messiah, Jesus. Within this framework, Staples does an amazing job of unveiling the “mystery” of the gospel, where the New Covenant promises made to Israel are now being fulfilled in Spirit-filled gentiles. Grappling with the heavy-hitters of modern day interpreters of Paul, and interweaving his arguments with a milieu of sources from the 2nd Temple period, what Staples accomplishes is nothing short of groundbreaking and monumental, as his work is sure to have rippling effects in generations to come. I came away in awe of God’s plan for salvation towards Israel and the nations, as His love and mercy extends beyond our wildest imaginations and blows past our small view of His wisdom and His eternal purpose towards His people. I thank God for Jason Staples and hope the body of Christ grows more fully into the identity Paul argues for, as the ekklesia of YHWH, where both Jew and Gentile are one, under Israel’s Messiah Jesus.

[Lucas Bradburn · Rating 5 out of 5]

This is an extremely important book. The word “groundbreaking” is rightly applied to it. It breaks new ground when it comes to understanding Romans 9-11 and any future treatments of that passage must grapple with its contents.

[Darcy · Rating 5 out of 5]

I first heard Jason Staples interviewed on the “On Script” podcast and was sufficiently intrigued to purchase the book. And it did not disappoint.

Ever since I did an independent research project in undergrad on the people of God (35 years ago!), I have wrestled with the notion of how the promises to Israel are to be understood—especially since the northern kingdom was subject to the Assyrian policy of mixing conquered peoples. What percentage of one’s lineage is required to be part of Israel? Finally, in Staples compelling study, did I encounter someone whose study explores this question—and so much more! What you encounter in this work is, in a word: brilliant. Staples’ provocative thesis and groundbreaking, careful argument is long overdue in the endless debates about Paul and his teachings about Israel and the church.

As compelling as he is meticulous, Staples advances an understanding of Romans 1-3 and 9-11 rooted in extensive intertextuality.

Staples builds his case on two primary points: (1) Restoration Theology, drawing from Deuteronomy, Jeremiah, Ezekiel and multiple other passages that point consistently to the fact that the Torah itself necessitates God’s intervention to renew his people by circumcising their hearts, pouring out his Spirit, and inscribing Torah on their hearts so that they are able to fulfill the heart of Torah itself: loving God and loving neighbours—as Jesus himself summarized. (2) There is a distinction that needs to be maintained between Jew/Jewish and Israel (this point builds on his earlier substantial work, The Idea of Israel in Second Temple Judaism, which is now on my “to read” list).

Staples contends that ‘works of the Law’ could never fix or restore the covenant. It was broken even before Moses stepped down from Sinai. Only God, acting to renew his people, can bring about renewal and restoration. The outpouring of the Spirit brought about through the death and resurrection of Jesus indicates that this restoration is happening. The influx of Gentiles, then, becomes the question on the table–not the lack of belief among Jews (when Paul wrote Romans the church has as many Jewish believers as Gentile). Staples bold analysis of how Paul answers this question through his careful reading Romans (with its extensive connectivity to the TNK and echoes of other intertestamental literature) is provocative and, in my estimation, compelling.

Be prepared to dig into the Scripture in both Greek and Hebrew, and to be deeply challenged. You may not agree with every interpretive decision made by Staples, but in the end, his presentation of the faithfulness of God to his promises to Israel is a profound step forward in Pauline studies. I am eager to see how this work is received through peer review.

[Fred Kohn · Rating 5 out of 5]

It is cool to see after nine ratings every reader has rated this book five stars (it really is that good). After reading this book I may have to revisit my earlier opinion that Paul is inconsistent, especially about the law. Staples portrays Paul as thoroughly Jewish for whom the redemption of Israel was always foremost in his thought. For Paul, rather than the gentiles replacing Israel as God's chosen people, non-Israelites were grafted into the olive tree of Israel (cf. Jeremiah 11.16, Hosea 14.6). By this process they become ethnic Israelites and former gentiles (cf. 1 Corinthians 12.2).

I said I *may* have to revisit because I am not thoroughly convinced on every point. For example, on the question of the difference between Jew and Israelite I am not convinced that there was as much of a distinction between the two in this period as Staples claims there was. He appeals to Josephus quite a bit to prove his point, but Josephus was a historian who would have been more aware of the historical difference between Jew and Israelite than the average writer of this period. Staples claims that Philo also recognized this distinction, and I wish he had provided examples. Perhaps it is most likely that by this period Jew and Israelite were becoming synonymous (and Staples acknowledges that there is a lot of overlap between the two terms), but their becoming full synonyms had to await a later age.

[Erik Rostad · Rating 5 out of 5]

I may be biased here, the author is my brother-in-law, but this book is a masterpiece and one that will impact scholarship, Christian thought, and Biblical interpretation for years to come. Jason Staples looks at Romans 1-2 and 9-11 and considers Paul’s argument in light of Hebrew scripture prophecies and second temple period texts. It’s a thesis I guarantee you’ve never come across elsewhere but one that ties the entire Bible together wondrously. I’m in awe.

[Jacob · Rating 5 out of 5]

Reading Paul as an ancient Jew, and not one of our tribe
Understanding that Israel encompasses all of the tribes
The problem with the law is that we don't keep it
Implanted on our hearts is where we need it
The wrath of God revealed, not just against the gentiles
But Israel herself has gone astray and proven hostile
Torah can't bring justice, but God himself sure does
Messiah make us righteous and empowers us to love
Israel is proven unfaithful, but God remains true
An unexpected salvation encompassing Gentiles too
Israel is cast away into the sea of the nations
God brings them back in via Gentile salvation
This is the Messiah's work, the only faithful one
Israel pursues Torah vainly, because it's already been done
But all who trust in hum and pledge their loyalty
Are sons by the Holy Spirit and heirs of royalty

This book is a goldmine of exegesis and Pauline theology. The tracing of Paul's argument for Gentile inclusion as the means of restoring the still-yet-in-exile tribes of Israel is rock solid, but there is so much more in here worth chewing on. Whether or not you end up accepting everything he's laying down, you have to come to terms with his detailed exegesis and coherent analytics of Paul's thought.

Key Themes
Common Knowledge in Pauline Letters
Paul's letters are dense and rely on shared knowledge that many modern readers lack. This can obscure the original meaning and intent behind Paul's arguments.

Modern Interpretations of Paul's Message
Staples critiques the modern tendency to view Paul through contemporary lenses. He argues that interpreting Paul's gospel as focusing on inclusiveness and opposing racism reflects modern Western values rather than Paul's original context. This approach can unintentionally reinforce anti-Jewish sentiments by casting Paul as a champion of modern liberal values against a supposedly regressive Jewish particularism.

Defining Israel
Staples discusses the challenge of defining who constitutes Israel. Terms like "ethnic" or "empirical" Israel are inadequate and fail to capture the issue's complexity. The distinction between Jews and Israelites is nuanced, as shown by historical and current debates within Jewish communities.

Jews vs. Israelites
During the Second Temple period, a distinction existed between Jews (Ioudaioi) and Israelites. Staples notes that "Jews" typically referred to people from Judah, while "Israel" included the broader identity of the northern tribes. This distinction appears in various contexts, such as cultic or eschatological settings, where "Israel" is used to refer to the collective people, including non-Jewish northern tribes.

Significance of the Exile
The exile continued even after the return from Babylon. Staples cites the book of Daniel, which suggests that Israel's true redemption is still in the future with the arrival of an "anointed one." This perspective highlights the ongoing nature of Israel's exile and the anticipation of future restoration.

Paul's Approach to the Torah and New Covenant
Paul is not "law-free" but advocates for a "law-implanted" approach. He argues that true obedience to God requires a new heart and the indwelling of the sacred spirit, as promised in the new covenant. This transformation enables followers of the resurrected Messiah to genuinely fulfill the Torah's requirements. Staples highlights Paul's use of the distinction between the "letter" and the "Spirit" in 2 Corinthians 3, drawing parallels between Moses and Jesus as mediators of God's promises.

Paul's Inclusive Message
Paul's message of inclusiveness is controversial because it extends the restoration promises to uncircumcised Gentiles who receive the spirit and become equal members of restored Israel. This inclusion challenges traditional boundaries and redefines the concept of Israel to encompass all transformed by the spirit.

Exile and Death
In ancient Mediterranean thought, exile and death were seen as equivalent, with exile often leading to death. This idea is evident in biblical narratives like the banishment of Adam and Eve from Eden and Cain's punishment after killing Abel. Staples connects this concept to Paul's argument that followers of the Messiah pass from under the Torah through death and resurrection, moving from an age of wrath to an age of favor.

Transformative Justification
Staples emphasizes that Paul's view of justification is transformative. God does not change the standard of judgment but changes the person through the spirit, enabling them to fulfill the Torah's requirements. This transformation is necessary for a person to be judged as righteous. Staples argues that this transformative view of justification is central to Paul's message and differs from later Protestant interpretations that emphasize forensic declaration over transformation.

Israel and the Nations
Staples highlights the interconnectedness of Israel and the nations in Paul's theology. He argues that Israel's insensibility leads to mercy for the Gentiles, which in turn facilitates Israel's redemption. This reciprocal relationship fulfills the promise of blessings for all nations through Israel's restoration.

Role of the Messiah
Staples outlines various perspectives on the coming of the Messiah within Jewish tradition. Paul combines these views, suggesting that the Messiah came at the appointed time for an apostate people, bringing justification and repentance through his death and resurrection. The Messiah will return when Israel has been fully transformed by the spirit, fulfilling the eschatological promises.

Final Restoration
Staples explains that Israel's destruction and dispersion among the nations are part of God's hidden plan for vindication and victory. By incorporating Israel into the nations, God extends his claim to all peoples. This cosmic drama underscores the mystery of Israel's salvation and the ultimate restoration of all things through the Messiah.

[Read the Full Review...](https://www.faithfulpalabras.com/book...)

[Devin Morris · Rating 5 out of 5]

I am rethinking everything I thought I knew about Rom 9-11. Staples does an exceptional job at reexamining long held beliefs, asking the right questions, and discovering the answers from their original context. Staples primary finding is that at least from Second Temple Judaism and onward, Jews did not use the term “Israel” except in eschatological contexts or in reference to those Israelites who were exiled by the Assyrians and later dissolved into the gentiles. From there, Staples makes connections throughout Romans 2 and 9-11 and how this changes the way we should understand how “all Israel will be saved.”
On top of this, and this is a personal preference, I thoroughly appreciated how at the beginning of every chapter or even chapter divisions Staples would recount what had been discussed to that point. That is incredibly helpful in a book dealing with, at times, dense material. I know when I’m reading books like this, it will often be two or three days before I can come back to it so it was helpful having that to keep me engaged.

[Colby Reese · Rating 4 out of 5]

Really interesting book. His view of justification is basically Roman Catholic, and he believes that Paul is “within Judaism,” and thus he says that there was nothing wrong with Judaism per se. However, he also only defines Judaism by what he sees as its main tenets - restoration eschatology, the special covenant status of Jews, and the importance of the Old Testament. Thus, he is much closer to a traditional reading of Paul than one that is in the “within Judaism” camp. He has a few niche positions on certain texts, but they are somewhat persuasive. The book is really on Romans 9-11, and his stuff on Romans 9-11 is fascinating. I recommend people read the book for that reason alone.

[Timothy Crouch · Rating 5 out of 5]

The book I have been waiting to read for ~6 years. Genius. Proper review forthcoming (maybe).

[Russell Matherly · Rating 5 out of 5]

Is there a 6 star option on here? For real. Everything has changed. Literally every Pauline theological paradigm is going to have to reckon with this thesis. Some will have to be discarded, while others will have to nuance pretty heavily. Excellently written, fairly accessible to anyone keeping their ear to the ground of these debates, and a depth charge in the waters of Pauline studies. The game has been changed!

[Jacob Moore · Rating 5 out of 5]

I suspect this is going to be a major work as far as reading Romans and Paul for a long time. He made me pay attention to language and how it is used in the story of Israel that is compelling and makes Paul sound like, well, Paul in chapters 9-11.

And I marveled at what God has done in Christ to redeem Israel and that is worth something!

[Travis Meier · Rating 5 out of 5]

Wow! It’s not too often that one comes across a book that powerfully presents such a paradigm shift in thinking about long debated ideas. This book has major implications for NT studies and for understanding the Jesus movement during its rapid expansion throughout the first century CE.

[Joshua Bremerman · Rating 5 out of 5]

Entering into a very crowded field, Staples “aims to show how Paul himself engages with and renegotiates the boundaries of Israel in his arguments about Israelite status, salvation, and gentile inclusion” (19). His thesis can be summed up in this way: “Since the full restoration of Israel must include all twelve tribes, Paul argues that the incorporation of gentiles into the eschatological assembly is the necessary means for the reconstitution and restoration of “all Israel”, an entity not only including Jews but also non-Jewish Israelites restored from the nations among which northern Israel had assimilated “(20).

The thesis depends on evidence from Early Jewish writings that “Paul lived in a world in which it was not assumed that “Israel” was just another way of saying “the Jews.” Instead, “Israel” was widely understood to be a category including but not limited to Jews,” including others like the Samaritans who had assimilated among the nations (68). The payoff for Staples is seen in that “[Paul] regards the death and resurrection of Jesus and the consequent spiritual transformation of both Jews and Gentiles as the fulfillment of the prophetic promises of Israel’s restoration” (347). More of an adjusted Apocalyptic Paul approach, he hopes that this corrects and replaces some of the thought within traditional approaches to Paul and the new perspective (346).

To be quite honest, I am surprised that someone with Bart Ehrman as his Doktorvater would produce such a wonderful work of faithful and careful exegesis (xvii). I found two elements quite illuminating and helpful. I do find his analysis of Israelites vs. Jews quite compelling. To read the two as synonyms ignores both the Old Testament distinction between Israel and Judah, as well as how that is carried into the Second Temple period (58). This distinction logically requires “the whole house of Israel” to be “resurrected from the dead and given new life” after the exile (100) This understanding of “all Israel” in Romans 11 actually does make quite a bit of sense, “because all Israel must include not only Jews but the remnant of both houses of Israel, Paul argues that the inclusion of “the fullness of the nations” into Israel is necessary for all Israel to be saved” (314). As a sidenote, I thought his analysis of Paul’s approach to the OT was fantastic, “Paul’s use of scripture is not haphazard but rather reflects deep engagement with the context of the passage —interpreted through distinctly messianic lenses” (251).

I think that perhaps Staples’s greatest weakness comes in his approach to the idea that the nations are incorporated into Israel rather than Israel being incorporated into the nations. He writes, “These spirit-filled gentiles are not just religiously converted but are in fact ethnically transformed into Israelites through the process of adoption by incorporation into the body of Messiah” (316). While this makes some sense of the tree imagery in Romans 11, I would contend that it is better to think of Israelites having lost their own distinction from the nations, and the faithful Jews and Israelites actually being grandfathered into the Church, which was the telos of the tree the entire time. Staples even admits, “A central premise of traditional Jewish restoration eschatology is the conviction that due to its own idolatry and rejection of God’s revelation and failure to keep the command to love YHWH, Israel is no longer separate and distinct from the rest of humanity but rather stands under the same judgment” (129). To later argue “Where Israel has become gentilized, now gentiles are effectively being Israelitized (324),” is a strange conclusion, and it also undercuts God’s reasons for including Gentiles from the ends of the earth. His promises to Abraham were intended for all nations from the very beginning, and this spreading of Israel into the nations should be viewed as a means by which God brings about the first fruits of this Abrahamic fulfillment through faith in Jesus and adoption, rather than some odd and backwards way of God ethnically making Gentiles into Jews.

Even with this overall disagreement on the idea of soft supercessionism (and another fairly significant disagreement in Rom 9), I found this book to be an incredible contribution to the field of Pauline studies, and a great example of contributing fresh insight to a tired discussion.

[Jake · Rating 5 out of 5]

There are few books that help me understand the entire biblical storyline better, but this is one of them. Though there are numerous disagreements I had throughout, they are small in comparison to the major thesis of the book, of which Staples has persuaded me.

The first crucial argument is that Jews, Gentiles, and Israel(ites) are 3 distinct categories. Staples made this argument in his book "The Idea of Israel in Second Temple Judaism" which he summarizes in chapter 1 of this book, which is the sequel. Contrary to seeing Jews and Israel(ites) as functionally synonymous, Staples argues that "Jews" (Ioudaios) refer to the people of Israel who are of the region of Judea, either by genealogical descent or by conversion. They are a part of Israel, but it is a mistake to conclude that they are synonymous with Israel. In fact, they are a subset of Israel. "Israel" or "Israelites," on the other hand, refer to one of 3 things: (1) [In the NT] the people of God from of old, (2) the northern kingdom and its tribes, or (3) the entire people of God.

Acceptance of the above distinction will automatically change the way one reads numerous passages of both the Old and New Testaments. Staples' book focuses primarily on what have been traditionally the most difficult passages in Romans, chapters 2 and 9–11. His main argument is that, by understanding the above distinction, one can then see that all of Paul's gospel is concerned with Israel's salvation (all Israel), which is itself concerned in large part with vindicating God's faithfulness to his people. The argument goes:

After the northern kingdom is exiled by the Assyrians, they are effectively gentalized, losing their status as God's people (think "not my people" in Hosea). Thus, the return from exile we see toward the latter part of the Old Testament is not a return of Israel, but a return of Judahites (Jews). For this reason, the return from exile promised in the prophets had not yet happened (and, as Staples demonstrates, none of the Jews thought it had at this time). God had still not united the stick of Ephraim with the stick of Judah. Going into the New Testament, then, we have a returned Jewish population but a still exiled Israel (both in terms of the northern tribes and in terms of "all Israel").

Paul's gospel, facing this reality, is thus a gospel of restoration eschatology, or, put differently, a gospel of salvation for Israel that includes the Gentiles. In Romans, he explains the mystery of Israel, that, because the northern tribes have been cut off and gentalized, this has not shortened the arm of the Lord. Rather, their gentalization has effectively guaranteed the ingathering of the gentiles in the restoration as well as Ephraim, such that Ephraim, whose "offspring shall become a multitude of nations" (Gen. 48:19) comes to include these Gentiles. Thus, Gentile incorporation is not only included in Israel's salvation, it is a necessary element in Israel's salvation.

This is the main argument in the book, but I must note Staples' exegesis of Rom 9:22–24. He argues that this passage refers not to eternal election and reprobation, but to God's work in producing vessels of wrath (temporarily cut off Israelites) shaped (not necessarily permanently!) for destruction, so that God might make known the riches of his glory for vessels of mercy (all Israel). Thus, the passage effectively illustrates his larger argument. The vessels of wrath are vessels which have reshaped by the potter according to his purposes, but they have not (yet) hardened, and so Paul still holds out hope that he might "win some," and even sees the influx of the Gentiles as paradoxical proof that God is accomplishing his promises toward Israel.

This is a very stimulating book. One should be cautious reading it, as Staples is definitely very liberal in many ways. But the discerning reader would profit immensely from reading it. I expect this book will find itself in many scholarly discussions in the future.

[Tim Donnelly · Rating 5 out of 5]

Phenomenal, and now a favorite. If you’re at all interested in engaging in the Perspectives on Paul conversation as a reader, pick this up.

Or if you, like me, have struggled to make sense of what the heck Paul is saying in Romans, and in general in all of his letters, then this book is for you. Staples zeroes in on Paul in his own context and in conversation with his contemporaries to understand what was his perspective on Israel, Jews, and Gentiles? That in mind, reading this book was like piecing together a puzzle with a guide on exactly where each piece fits.

Also, the book has a 50 page bibliography, so Staples’ thoroughly engages across the spectrum of New and Old Perspective scholars to diverge from both and propose a new option: Paul “within Israelism”. Who knows, maybe it will catch on?

To steal some of Staples’ own words from the concluding chapter, “Rather than suggesting that Paul abandoned Judaism and adopted another framework, this paradigm begins by treating Paul's letters as early Jewish literature, putting them in conversation with other Jewish texts from the Second Temple period. In the process, this model applies a thoroughgoing eschatological approach, demonstrating that nearly everything Paul says fits closely within an eschatological framework shared by many of his Jewish predecessors and contemporaries. Paul was not wholly unique, nor was he a modern man among ancient Jews. He was an apocalyptic restorationist more similar to his apocalypticist contemporaries at Qumran than his later readers from fourth-century Hippo, sixteenth-century Germany, or twenty-first century universities… The end result is a picture of an apostle who looks simultaneously more foreign, more coherent, and significantly more Jewish than in other modern reconstructions. Rather than proclaiming a universal gospel of "faith" over and against legalistic "Judaism," Paul proclaims the restoration of Israel through the transformative work of the divine spirit (pneuma), a gift from God made possible by the obedient fidelity of Israel's crucified Messiah - a gift surprisingly extended to gentiles as a necessary means of Israel's full restoration.” -p.342

The only downside to this book is that if you’re unfamiliar with Greek, like me, then some of the exegesis is tough to follow. But I wouldn’t count it against the book as a whole since the intended audience is likely others in biblical academia who understand the nuances of Greek and translation.

Aside from that, I’m excited to see what comes next from Staples’ and others in conversation with this proposal.

[Carson Phillips · Rating 5 out of 5]

Geez… another absolutely paradigm-shifting read.

Staples maintains that Paul is best read as part of the apocalyptic restorationist eschatology movement similar to many sects of the day including those at Qumran. Paul argues that, in the resurrected messiah, the covenant restoration promises highlighted in Jeremiah and Hosea have finally come to fulfillment through the Spirit’s outpouring from the Messiah. This Spirit writes the true Torah on the heart to allow those empowered by it to fulfill the fullness of the Torah (the love command). A critical insight to these ends comes with how Staples interprets Paul’s use of “Jew” and “Israel.” Staples argues that “Jew” is shorthand for “Judahite” and is not synonymous with fuller “Israel.” Israel includes all 12 tribes, only one of which are the Jews. This becomes important in Romans 9-11 when Paul seems to shift from talking of Jews to talking of Israel, culminating in his phrase “all Israel will be saved.” Paul explains the engrafting of the uncircumcised non-Jews into Israel via the Spirit as the very means by which God is restoring Israel as promised in the Prophets. That is, the scattered Israelites under the deuteronomic curses have been so assimilated into the nations that the only way to bring all 12 tribes back into the promised blessing is to bring in these gentile nations into whom they’ve been scattered. This is the mystery that causes Paul to stop and praise God before finishing his letter.

Altogether, this is an absolute bombshell to Pauline scholarship that will hopefully garner much more attention. 15/10 recommend!

[Mick Connors · Rating 5 out of 5]

Without a doubt the best, and most important, biblical studies book that I've ever read. The distinction between Jews, non-Jewish Israelites and Gentiles seems somewhat basic when it is first pointed out, however, it is paradigm-shifting framework in being able to understand and navigate so many important, difficult areas of scripture. Since reading this book, I have been able to see the themes of restorationist eschatology all over scripture in ways that now seem obvious, but were previously concealed. I admire that Staples takes on the most difficult sections of Romans in order to make his case, though his book does much more than just clarify a couple difficult sections of one book.

The exegesis and research in this book is top-notch as well and while there are certainly some parts that are not as accessible at a popular level, this book is still a must read for any Christian. Perhaps the thing that I loved most about the book, however, was the fact this was not a book that was abstract and academic without any practical implications or punch. There were many big themes, small detours and even footnotes that were both formative and convicting throughout the book (e.g. judgment in Paul, role of human works, etc.). Lastly, I also loved Staples voice throughout the book. His sense of humor, his courage in directly addressing prominent theologians' viewpoints, and even the creative naming of different sections within each chapter all made the book more enjoyable. One of my favorite books I've ever read from start to finish.

[Zach Korthals · Rating 5 out of 5]

All Jews are “Israelites” but not all “Israelites” are Jews. With this paradigm shifting assertion, painstakingly demonstrated as in line with the flow of the Biblical authors and the 2nd temple period, Staples begins a thorough and well-argued recontextualization of some of the most historically opaque texts in the Pauline corpus, namely Romans 9-11. The resurrection of Israel’s messiah incorporates the “lost” northern tribes, who were scattered among the nations (gentile-ified and, essentially ethnically “dead” in terms of being distinct), and thus the resurrection of “Israel” always meant including the Gentiles to begin with (the parts where Staples illuminated the Potter/clay analogy were extremely helpful, as well as pointing out the contours of Manasseh’s blessing and Ephraim’s blessing). Ultimately, Staples’ argument does away with any form of supersessionism, in favor of an eschatological Israelite restorationist theology. In the resurrection of Israel’s messiah, the promises of redemption and resurrection of “all Israel” is accomplished by the the transforming spirit which is the fulfillment of YHWH’s promise to restore, “not my people.”

This is one of those books that I think legitimately “changed the game” for Pauline studies.

[Philip Taylor · Rating 5 out of 5]

Easily a top 10 book from the books I’ve read in my lifetime. I can’t review it - that would be epistemic trespassing in the extreme. Jason has been working on the ideas in this book since 2003.

It’s reconfigured my surface understanding of Romans 1-2 and 9-11. I’ll now need to reread Jason’s books and papers in light of much of the OT and see if satisfies my questions (which are probably prompted by what I’ve “caught” in Dispensational churches, rather than what I’ve been taught through Moore Theological College). For example, I’ve no idea how to read Jason’s work with, say, Isaiah 14:1-2.

I would love Jason to interact with the work of Gerald McDermott and those like him. I would also love him to do some popular level work in conjunction with someone like Joshua Jipp, for example.

As a taster, you can read Jason Staples’ paper on the potter/clay image in Romans 9 here:
https://www.cambridge.org/core/journa...

Some thoughts on Romans 11 and “All Israel” here:
https://scholarlypublishingcollective...

[Kyle Mervau · Rating 5 out of 5]

I feel like what I’m about to say has been said by most who felt enthusiastic about this book after finishing it, but it really is paradigm shifting for me personally.
I need to take a long hike and bring some delicious coffee with me and think about this book. Maybe even 50 long hikes!
I’m not 100% positive on everything he has put forth, but for a start, it is and will in one way or another completely change my reading of Romans 2, 9-11, Galatians 2 and 3, and much of readings in the Hebrew Bible stories considering this full scope.
This is bringing me to a place where now I just want to dig in more and see what is not only super deep, but perhaps just below the surface of so much that is right there in the texts.

[Jonathan Cummins · Rating 5 out of 5]

Simply superb. All future books on Paul and his project will have to contend with the comprehensive vision that Staples has put forth in this book. This vision, of course, is nothing new -- Staples is merely putting Paul where he belongs, next to his Jewish Restorationist peers who were looking forward to the day when YHWH would redeem His people Israel. Staples takes Paul's exegesis seriously, not being content to chalk up alleged discrepancies and contradictions in his letters to a lapse of concentration or a supposed interlocutor but believing that Paul was a sharp, devout, learned Jew who had been steeped thoroughly in the Hebrew Scriptures since birth. Not to be overdramatic, but I find it hard not to think I will be revisiting this book for the rest of my life. 5/5

[Jack Naylor · Rating 5 out of 5]

It's really quite magnificent that Staples was able to fashion an interpretation of Romans 2, 9-11 that doesn't fly in the face of all 1st century Jewish thought or blatantly ignore difficult verses. The extensive discussion of Paul's citations from Deuteronomy (and Hosea) gave this reading significant weight beyond its mere logical coherency in a second temple context. And while there are still many questions to be had (particularly about salvation and election), the restorationist eschatology framework is likely one of the best ones on offer.

[James-Michael Smith · Rating 5 out of 5]

This is the best book on Paul's view of salvation, Israel, and Judaism that I have ever read. The treatment of Romans is masterful and puts in place the pieces that so many attempts have overlooked. Meticulously researched and brilliantly argued. If this book doesn't change the landscape of Biblical theology, the guild is broken.

[Joel Wentz · Rating 5 out of 5]

Simply outstanding. Excellent and careful exegesis of certain texts in Romans, and a well-applied synthesis of a variety of historical texts to produce a coherent and compelling interpretive lens for Paul's overarching argument in the New Testament. Paradigm-shifting.

Full video review here: https://youtu.be/ycMqI_iiFuA