Paul's Reference To Jesus' Fleshly Jewishness

Paul's references to Jesus' "fleshly Jewishness" highlight the apostle's understanding of Christ's genuine human lineage and his connection to Israel's history. This concept is particularly evident in passages where Paul emphasizes Jesus' descent "according to the flesh" from David, underscoring both his humanity and his fulfillment of Old Testament promises.

The term "flesh" (Greek: sarx) in Paul's writings can carry various connotations, sometimes referring to human nature in its frailty and proneness to sin ^[9], but also simply to physical, human existence. When Paul speaks of Jesus being "born of the seed of David according to the flesh," as Augustine discusses in relation to Faustus's interpretation, he affirms Jesus' true human birth and his specific Israelite heritage ^[7]. This is not a contradiction of Jesus' divine nature but an assertion of his full humanity, rooted in a particular historical and ethnic context. Tertullian also emphasizes this, noting that Matthew, as a faithful chronicler, traces Jesus' lineage through David and Abraham to establish his true fleshly connection to humanity ^[10].

Paul himself was a Jew, born in Tarsus, a city in Cilicia, and known by his Jewish name Saul before his conversion ^[3]. He identified as a "Hebrew of the Hebrews," circumcised on the eighth day, and of the tribe of Benjamin ^[8]. This background informed his understanding of Jesus' Jewish identity. Paul's ministry often involved testifying to Jews that Jesus was the Christ ^[1], and he frequently engaged with Jewish communities, as seen in his interactions with figures like Drusilla, who was a Jewess ^[2].

The apostle's statement in 2 Corinthians 5:16, "Wherefore henceforth know we no man after the flesh," is crucial for understanding his perspective. Jamieson, Fausset & Brown interpret this as meaning that outward distinctions like Jew or Gentile, rich or poor, are superseded by the spiritual reality of being a "new creature" in Christ ^[5]. This does not negate Jesus' historical Jewishness but reorients its significance within the new covenant. While Jesus was undeniably Jewish "according to the flesh," Paul's emphasis shifts from ethnic identity as a basis for salvation to faith in Christ.

John Calvin elaborates on the significance of Christ's human nature, noting that Jesus "assumed the form of a servant, and, contented with that humble condition, suffered his divinity to be concealed under a veil of flesh" ^[6]. This incarnation, where divinity was veiled by flesh, is central to Christian theology. The "flesh" here refers to the genuine human body and nature Christ took on, which necessarily included his Jewish heritage. The idea that believers are "members of His body... being OF His flesh and of His bones" further illustrates a profound union with the incarnate Christ, drawing parallels to Adam and Eve ^[4].

Paul's acknowledgment of Jesus' Jewish lineage was not merely a historical detail but a theological necessity. It affirmed Jesus as the Messiah promised to Israel, fulfilling the covenants made with Abraham and David. However, Paul also consistently argued that salvation through Christ extended beyond ethnic Israel to include Gentiles, breaking down the dividing wall of hostility (Ephesians 2:14). Thus, while Jesus' fleshly Jewishness is foundational, Paul's broader message emphasizes a spiritual identity in Christ that transcends earthly distinctions.

Sources

Acts “But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. -- Acts 18:5”
Acts “But after some days, Felix came with Drusilla, his wife, who was a Jewess, and sent for Paul, and heard him concerning the faith in Christ Jesus. -- Acts 24:24”
Smith's Bible Dictionary “Smith's Bible Dictionary: Paul — (small, little). Nearly all the original materials for the life St. Paul are contained in the Acts of the Apostles and in the Pauline epistles. Paul was born in Tarsus, a city of Cilicia. (It is not improbable that he was born between A.D. and A.D. 5.) Up to the time of his going forth as an avowed preacher of Christ to the Gentiles, the apostle was known by the name of Saul. This was the Jewish name which he received from his Jewish parents. But though a Hebrew of the Hebrews, he was born in a Gentile city. Of his parents we know nothing, except that his fathe”
Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 5:30: For--Greek, "Because" (Co1 6:15). Christ nourisheth and cherisheth the Church as being of one flesh with Him. Translate, "Because we are members of His body (His literal body), being OF His flesh and of His bones" [ALFORD] (Gen 2:23-24). The Greek expresses, "Being formed out of" or "of the substance of His flesh." Adam's deep sleep, wherein Eve was formed from out of his opened side, is an emblem of Christ's death, which was the birth of the Spouse, the Church. Joh 12:24; Joh 19:34-35, to which Eph 5:25-27 allude, as implying atonement by His blood”
2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 5:16: Wherefore--because of our settled judgment (Co2 5:14), henceforth--since our knowing Christ's constraining love in His death for us. know we no man after the flesh--that is, according to his mere worldly and external relations (Co2 11:18; Joh 8:15; Phi 3:4), as distinguished from what he is according to the Spirit, as a "new creature" (Co2 5:17). For instance, the outward distinctions of Jew or Gentile, rich or poor, slave or free, learned or unlearned, are lost sight of in the higher life of those who are dead in Christ's death, and alive w”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 49: what kind of body Christ assumed, but that, when he might have justly asserted his divinity he was pleased to exhibit nothing but the attributes of a mean and despised man. For, in order to exhort us to submission by his example, he shows, that when as God he might have displayed to the world the brightness of his glory, he gave up his right, and voluntarily emptied himself; that he assumed the form of a servant, and, contented with that humble condition, suffered his divinity to be concealed under a veil of flesh. Here, unquestion”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XI. (part 1): FAUSTUS QUOTES PASSAGES TO SHOW THAT THE APOSTLE PAUL ABANDONED BELIEF IN THE INCARNATION, TO WHICH HE EARLIER HELD. AUGUSTIN SHOWS THAT THE APOSTLE WAS CONSISTENT WITH HIMSELF IN THE UTTERANCES QUOTED. 1. FAUSTUS said: Assuredly I believe the apostle. And yet I do not believe that the Son of God was born of the seed of David according to the flesh,(1) because I do not believe that God's apostle could contradict himself, and have one opinion about our Lord at one time, and another at another. But, granting that he wro”
Philippians (Presbyterian) “Jamieson, Fausset & Brown on Philippians 3:5: In three particulars he shows how he "might have confidence in the flesh" (Phi 3:4): (1) His pure Jewish blood. (2) His legal preciseness and high status as such. (3) His zeal for the law. The Greek is literally, "Being in circumcision an eighth day person," that is, not one circumcised in later life as a proselyte, but on the eighth day after birth, as the law directed in the case of Jew-born infants. of the tribe of Benjamin--son of Rachel, not of the maid-servant [BENGEL]. Hebrew of the Hebrews--neither one or other parent being Gentile. The”
Romans (Protestant academic) “Tyndale House on Romans 6:19: 6:19 Paul uses the Greek word sarx (human nature, or flesh) to refer to the frailty and proneness to sin that characterizes humans. Paul uses the illustration of slavery to show the relationship of the human nature to sin.”
Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XXII.--HOLY SCRIPTURE IN THE NEW TESTAMENT, EVEN IN ITS VERY FIRST VERSE, TESTIFIES TO CHRIST'S TRUE FLESH. IN VIRTUE OF WHICH HE IS INCORPORATED IN THE HUMAN STOCK OF DAVID, AND ABRAHAM, AND AD (part 1): They may, then, obliterate the testimony of the devils which proclaimed Jesus the son of David; but whatever unworthiness there be in this testimony, that of the apostles they will never be able to efface, There is, first of all, Matthew, that most faithful chronicler(8) of the Gospel, because the companion of the Lord; for no other reason in the world than to sh”

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