The question “Was Paul Jewish?” may seem straightforward, yet it is often misunderstood. Over time, Paul has been portrayed in dramatically different ways: as a faithful Jew, as a convert away from Judaism, or even as an opponent of Jewish law and practice. A careful reading of Paul’s own words, along with the historical context in which he lived, points clearly in one direction: Paul was Jewish—by birth, by education, by self-identification, and by lifelong connection to the Jewish people.

Understanding Paul’s Jewish identity is essential not only for reading the New Testament accurately, but also for avoiding misunderstandings about Judaism, Jewish identity, and the early Jewish movement that believed Jesus (Yeshua) to be the Messiah.

Paul’s Jewish Identity

A person is either Jewish or not Jewish, and few actually believe that Paul was not. Hyam Maccoby is virtually alone in his opinion that Paul was a Gentile.¹ However, if we can speak of the extent to which one demonstrates Jewish identity as that person’s Jewishness, perhaps it is Paul’s Jewishness that people wish to call into question.

Perhaps most telling is what Paul himself had to say about being Jewish. Here is how he described himself:

“Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless.” (Philippians 3:5–6)

This statement alone affirms Paul’s clear Jewish identity, heritage, and zeal for the traditions of Israel.

“A Hebrew of the Hebrews”

Paul’s description—“a Hebrew of the Hebrews”—was significant. Hebrews was a specialized term that referred to Jews who spoke Aramaic and worshiped at Hebrew-speaking congregations, as opposed to Hellenists who spoke and worshiped in Greek. A Hebrew of the Hebrews indicates an Aramaic-speaking, observant Jew whose parents were also Hebrews. Hebrews outside the land, in places such as Tarsus—a city in what is now Turkey—were immigrants who preserved the more observant lifestyle of their place of origin.²

Paul’s Education: At the Feet of Gamaliel

Paul also wrote:

“I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city [Jerusalem] at the feet of Gamaliel, taught according to the strictness of our fathers’ law, and was zealous toward God as you all are today.” (Acts 22:3)

Paul was educated at the feet of one of the most eminent Pharisaic rabbis of his time. In those days, leading rabbis headed schools in which they taught their perspectives and views to disciples. Gamaliel either succeeded the famous Hillel as head of the school of Hillel or headed his own school.³ He sat on the Sanhedrin, the Supreme Court of ancient Israel, and had a reputation of great piety. The Mishnah⁴ states:

“When Rabban Gamaliel the Elder died, the glory of the Law ceased and purity and separateness died.”

The Pharisees were known as “the separated ones,” and this accolade highlights Gamaliel’s stature as a model of Jewish learning. Paul’s training in such a school confirms that he was authentically Jewish in both education and worldview.

Jewish Credentials: By Birth, Training, and Practice

Beyond his words, Paul’s letters are saturated with Jewish Scripture, interpretive methods, and theological concerns. He reasons like a rabbi, quotes the Hebrew Bible extensively, and constructs arguments around covenant, election, Torah, and messianic hope. These are not Christian inventions; they are deeply rooted in Israel’s story and traditions.

Paul was not only Jewish by birth and education—he was Jewish in his practice and self-understanding. In the first century:

• Judaism was a living, diverse faith

• Jesus-following Jews were still considered part of that world

• Gentiles entering the movement were being invited to participate in God’s promises without abandoning their own cultural identity

Thus, Paul’s claim to Jewishness was more than nominal; it defined his identity and his perspective throughout his life.

Did Paul Leave Judaism?

A common misconception is that Paul “converted” from Judaism to Christianity and opposed Jewish law. This framing, however, would have made little sense in Paul’s lifetime. Christianity did not exist as a separate religion, and Jewish followers of Jesus understood themselves as Jews who believed the Messiah had come.

Paul never describes himself as leaving Judaism. Instead, he speaks of encountering the risen Messiah and being commissioned to proclaim God’s promises to the nations. Importantly, he continued to:

• Attend synagogue

• Observe Jewish customs

• Keep the biblical festivals

• Identify publicly as Jewish when it mattered (Acts 21; Acts 23)

Paul’s faith in Jesus did not erase his Jewish identity—it reinterpreted it in light of what he believed God had accomplished in Israel’s Messiah.

Paul and the Torah

Paul’s writings about the Torah are often misunderstood, especially when read outside their Jewish context. He did not argue that the Torah was obsolete, irrelevant, or bad. On the contrary, he calls it:

“Holy, righteous, and good” (Romans 7:12)

What Paul did argue is that the Torah was never meant to be the mechanism by which Gentiles enter God’s covenant promises. His letters address complex questions about how God’s promises to Abraham could extend to the nations while remaining faithful to Israel’s covenant. This is not a rejection of Judaism; it is a debate within Judaism about inclusion, identity, and the fulfillment of God’s promises.

Paul’s Mission to the Nations

Paul saw himself as a Jewish messenger to Gentiles, not a convert abandoning his heritage. His vision was inclusive: Jewish believers could remain Jewish, and Gentile believers could enter God’s promises without becoming Jews. This vision, radical for the time, affirmed the centrality of Israel while opening the door for the nations.

“Has God rejected his people? By no means!” (Romans 11:1)

This statement reflects Paul’s continued commitment to Israel even as he expanded his mission to Gentiles.

How Paul Has Been Viewed Through the Centuries

Although Paul was Jewish, his identity has often been interpreted differently across history, reflecting the concerns of readers rather than historical reality.

Early Christianity: Jewish followers of Jesus understood Paul as a Jew addressing Jewish questions, including how Gentiles could participate in God’s promises. As the Jesus movement became increasingly Gentile, his letters were read less in their Jewish context and more as critiques of Judaism.

Late Antiquity and the Middle Ages: With Christianity’s dominance in the Roman Empire, Paul was often cast as someone opposed to Judaism. His writings were sometimes used to portray Jewish law as legalistic, minimizing his own Jewish identity.

Reformation: Reformers like Martin Luther read Paul through their debates against Catholic theology, often interpreting “law” in a way that contrasted with Judaism. Paul’s Jewishness remained largely unnoticed in many Protestant readings.

Modern scholarship: Twentieth-century scholarship has increasingly emphasized Paul’s Jewish context, highlighting the diversity and vitality of Second Temple Judaism. The “New Perspective on Paul” has helped recover Paul as a Jew engaged in internal Jewish debates rather than someone opposed to Judaism.

These historical shifts matter because how Paul is understood affects both Jewish-Christian relations and the reading of the New Testament. Recognizing Paul as a Jew allows his writings to be seen within the covenantal and scriptural framework that shaped them.

How Did Paul Come to Be Called “St. Paul”?

In Christian tradition, Paul is often referred to as “St. Paul.” This title, however, is not historically from his lifetime. In the earliest sources, he was simply Paul—or Sha’ul in Hebrew—identified by his tribal affiliation, education, and Pharisaic training. The title “Saint” comes from Latin and Greek terms meaning “holy” or “set apart” and was applied centuries later to individuals recognized for exemplary faith and leadership.

By the second and third centuries, Christian communities began calling Paul “Saint” in recognition of his missionary work, writings, and influence on early Christianity. This designation is part of Christian tradition, not a reflection of how Jewish contemporaries knew him. Jewish sources of the period do not refer to Paul as a saint, nor would this title align with the Jewish understanding of holiness.

Understanding this distinction allows modern readers to recognize that the honorific “St. Paul” reflects later interpretation and commemoration rather than Paul’s own self-identification.

Why Paul’s Jewishness Still Matters

Understanding Paul’s Jewish identity allows both Jewish and Christian readers to read him more accurately:

• For Jewish readers: Paul can be seen as a Jewish voice, whose conclusions can be critically assessed without erasing his heritage.

• For Christian readers: Faith in Jesus emerges from within Judaism, not in opposition to it, and Paul’s letters are part of a broader conversation rooted in Israel’s Scriptures.

Recognizing Paul as Jewish clarifies historical misunderstandings and encourages respectful engagement with his writings today.

Was Paul Jewish? The Historical and Personal Answer

Returning to the central question: Was Paul Jewish?

• By birth: Yes, a member of Israel, of the tribe of Benjamin.

• By education: Yes, trained under Gamaliel in Pharisaic tradition.

• By worldview and Scripture: Yes, he reasoned from the Hebrew Bible and engaged in Jewish interpretive methods.

• By lifelong identity: Yes, he continued to identify as a Jew and participated in Jewish communal life even after following Jesus.

Paul’s belief in Jesus as the Messiah reshaped his understanding of God’s purposes, but it did not erase his Jewish identity or his connection to Israel.

Across the centuries, interpretations of Paul have varied, sometimes minimizing or misrepresenting his Jewishness. Understanding Paul as a Jew helps correct these misconceptions and situates his writings within their proper historical and cultural context.

Paul is best understood as a Jew whose convictions about the Messiah reshaped how he understood God’s purposes for Israel and the nations—a Jewish voice at the center of enduring theological conversations.

 

Endnotes

1. Hyam Maccoby, The Mythmaker: Paul and the Invention of Christianity (London: Weidenfeld & Nicolson, 1986).

2. See F. F. Bruce, Paul: Apostle of the Heart Set Free (Grand Rapids, MI: Eerdmans, 1977), pp. 42-43.

3. Ibid., p. 50 n. 30.

4. Mishnah Sotah 9:15.