Jewish Identity And Faith In Jesus Christ
The concept of Jewish identity is deeply rooted in the biblical narrative, with the term "Jew" originating from the name "Judah," meaning "the praise of the Lord" or "confession" [3, 4]. In the New Testament, the Apostle Paul addresses the Jewish people, noting that they "rely upon the Law and boast in God" (Romans 2:17) [1]. However, the Jewish expectation of a Messiah was often tied to nationalistic and earthly aspirations, leading many to reject Jesus Christ, who came as a "man of sorrows" rather than a conquering king [6].
The early Christian church grappled with the relationship between Jewish identity and faith in Jesus Christ. The Apostles recognized that faith in Christ transcended national and social distinctions, uniting believers across ethnic boundaries [5]. According to Charles Hodge, the unity of believers in Christ precludes the possibility of assigning preeminence to the Jews based on national or social distinctions [5].
In the view of the early Church Fathers, faith in Christ was seen as the fulfillment of Jewish scripture and expectation. Tertullian notes that the Jew expected a Messiah who would exhibit an example of the resurrection, but the Christian understanding of Christ went beyond this expectation [7]. Augustine emphasizes that faith in Christ is essential for justification, as it involves believing in the Mediator who justifies the ungodly [10].
The New Testament itself presents Jesus as affirming his identity as the Messiah, stating "I and the Father are one" (John 10:30), which was understood by the Jewish leaders as a claim to divinity [8]. The Apostle Apollos "mightily convinced the Jews, and that publicly, showing by the scriptures that Jesus was Christ" (Acts 18:28) [2]. This demonstrates that the early Christian proclamation was centered on demonstrating Jesus' identity as the Messiah through scripture.
The Reformed tradition, as represented by Charles Hodge, understands the Christian faith to be a continuation of the Old Testament narrative, with faith in Christ being the core of the Christian identity. Hodge argues that the Bible teaches a literal rising from the dead, and that the forgiveness of sins, the resurrection of the body, and the life everlasting are fundamental to Christian doctrine [9].
Sources
- Romans “Romans 2:17 (NASB) — But if you bear the name "Jew" and rely upon the Law and boast in God,”
- Acts “Acts 18:28 (KJV) — For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Jew — same as Judah”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Judah — the praise of the Lord; confession”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 88: that if there be any difference between them, it is not in virtue of national or social distinctions, but solely of individual character and devotion. That we are all one in Christ Jesus, is a doctrine 811 which precludes the possibility of the preeminence assigned to the Jews in the theory of which their restoration to their own land, and their national individuality are constituent elements. 5. The Apostles uniformly acted on this principle. They recognize no future for the Jews in which the Gentile Christians are not to participate. As”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 81: Church on this, as on other subjects, arose either from Judaism or from heathen philosophy. The Jews who professed themselves Christians, were not able, in many instances, as we learn from the New Testament itself, to emancipate themselves from their former opinions and prejudices. They had by the misinterpretation of their Scriptures been led to expect a Messiah who was to be the head of their nation as David and Solomon had been. They, therefore, as a body, rejected Christ, who came as a man of sorrows, not having anywhere to lay his he”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. LXXVII.: After this the Jew remarks, manifestly in accordance with the Jewish belief: "We certainly hope that there will be a bodily resurrection, and that we shall enjoy an eternal life; and the example and archetype of this will be He who is sent to us, and who will show that nothing is impossible with God." We do not know, indeed, whether the Jew would say of the expected I Christ, that He exhibits in Himself an example of the resurrection; but let it be supposed that he both thinks and says so. We shall give this answer, t”
- John (Protestant academic) “Tyndale House on John 10:25: 10:25-42 In Jesus’ final public presentation of evidence about himself in this Gospel, he gives an exhaustive statement of his identity (10:30). 10:25 Jesus had already provided the Jewish people and their religious leaders with sufficient proof that he is the Son of God. The problem was not lack of information, but their unwillingness to believe him.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 81: the faith of the Church, we cannot err in following his example. The Bible is a plain book, and the whole Christian world, in all ages, has understood it to teach, not this or that, but the literal rising from the dead of the body deposited in the grave. All Christians of every denomination are taught to say, I believe in “The forgiveness of sins; The resurrection of the body; And the life everlasting.” The Identity of the Future with our Present Body. There are two distinct questions to be here considered. First, Do the Scriptures teach ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — CHAPTER XII. 37-43. (part 8): no profit, where faith in Christ is itself resisted. For faith in Christ is to believe in Him that justifieth the ungodly; (9) to believe in the Mediator, without whose interposition we cannot be reconciled unto God; to believe in the Saviour, who came to seek and to save that which was lost; to believe in Him who said, "Without me ye can do nothing." (11) Because, then, being ignorant of that righteousness of God that justifieth the ungodly, he wishes to set up his own to satisfy the minds of the proud, such a man canno”