Acts has long sat atop or near the top of lists of “anti-Jewish” or “supersessionist” NT texts due to its rhetoric and portrait of “the Jews.” This study seeks to read Acts’ images of Jews within Judaism. It argues that, rather than using the Jews as a negative “other” to construct Christian identity, Acts intertwines the Way, Paul especially, with “the Jews” into a shared identity as Israel, God’s covenant people, on a common repentance-journey. Although Acts, through its characters, calls all Israel to turn to Jesus, it does so within the house of Israel and for the sake of the Jewish people. Even by the end of the book, Acts retains the confident hope that Israel can be reoriented toward and restored by Jesus. The perspective that arises from this portrait of Israel is that Acts, like its main character Paul, finds its home “among my own nation,” that is, among “the Jews.”

Jason F. Moraff challenges the contention that Acts' sharp rhetoric and portrayal of “the Jews” reflects anti-Judaism and supersessionism. He argues that, rather than constructing Christian identity in contrast to Judaism, Acts binds the Way, Paul, and “the Jews” together into a shared identity as Israel, and that together they embark on a journey of repentance with common Jewishness providing the foundation. Acts leverages Jewish kinship, language, cult, and custom to portray the Way, Paul, and “the Jews” as one family debating the direction of their ancestral tradition. Using a historically situated narrative approach, Moraff frames Acts' portrayal of the Way and Paul in relation to the Jewish people as participating in internecine conflict regarding the Jewish tradition-in-crisis, after the destruction of the temple. By exploring ancient ethnicity, Jewish identity and Lukan characterization, images of the Jews, the Way, and Paul, violence in Acts and the theme of blindness in Luke's gospel, the Pauline writings and Acts, Moraff stresses that Acts speaks from “among my own nation,” meaning “the Jews”, and makes it possible to understand Acts' critical characterization of “the Jews” within Second Temple Judaism.

The dominant portrayals of the apostle Paul are of a figure who no longer valued Jewish identity and behavior, opposing them for both Jew and non-Jew in his assemblies. This prevailing version of Paul depends heavily upon certain interpretations of key "flashpoint" passages. In this book and the subsequent volumes in this series, Mark Nanos undertakes to test a "Paul within Judaism" (re)reading of the apostle, especially of these "flashpoint" texts. Nanos demonstrates how traditional conclusions about Paul and the meaning of his letters are dramatically altered by testing the hypothesis that the historical Paul practiced a Jewish, Torah-observant way of life, and that he expected those whom he addressed to know that he did so. Nanos also tests the hypothesis that the non-Jews addressed were expected to know that his guidance was based on promoting a Jewish way of life for themselves, at the same time insisting that they remain non-Jews and thus not technically under Torah on the same terms as himself and the other Jews in this new (Jewish) movement. In conversation with the prevailing views, Nanos argues that the "Paul within Judaism" perspective offers not only more historically probable interpretations of Paul's texts, but also more promise for better relations between Christians and Jews, because these texts have informed Christian concepts of, ways of talking about, and behavior toward Jews based on the premise that Paul considered Jews and Judaism the mirror opposites of what Christians should be and become.

Pamela Eisenbaum, an expert on early Christianity, reveals the true nature of the historical Paul in Paul Was Not a Christian. She explores the idea of Paul not as the founder of a new Christian religion, but as a devout Jew who believed Jesus was the Christ who would unite Jews and Gentiles and fulfill God’s universal plan for humanity. Eisenbaum’s work in Paul Was Not a Christian will have a profound impact on the way many Christians approach evangelism and how to better follow Jesus’s—and Paul’s—teachings on how to live faithfully today.

Over fifty years ago, Vatican II’s Nostra Aetate 4 drew from Romans 11 to challenge the way Paul’s voice has been used to negatively discuss Jews and Judaism. The church called for Catholics to conceptualize Jews as “brothers” in “an everlasting covenant,” and many other Christian organizations have expressed similar sentiments in the years since. Nevertheless, the portrayal of Jews as “branches broken off,” “hardened,” “without faith,” “disobedient,” and “enemies of God” whom Christians have “replaced” as “true Israel,” are among the many ways that readers encounter Paul’s views of Jews and Judaism in today’s translations and interpretations of this chapter, and throughout the letter as well. In the chapters in this volume, Nanos shows why these translations and interpretive decisions, among others, do not likely represent what Paul wrote or meant. Each essay offers challenges to the received view of Paul from the research hypothesis that Paul and the Christ-followers to whom he wrote were still practicing Judaism (a Jewish way of life) within subgroups of the Jewish synagogue communities of Rome, and that they understood Paul to observe Torah and promote Judaism for their communities.

In these chapters, a group of renowned international scholars seek to describe Paul and his work from “within Judaism,” rather than on the assumption, still current after thirty years of the “New Perspective,” that in practice Paul left behind aspects of Jewish living after his discovery of Jesus as Christ (Messiah). After an introduction that surveys recent study of Paul and highlights the centrality of questions about Paul’s Judaism, chapters explore the implications of reading Paul’s instructions as aimed at Christ-following non-Jews, teaching them how to live in ways consistent with Judaism while remaining non-Jews. The contributors take different methodological points of departure: historical, ideological-critical, gender-critical, and empire-critical, and examine issues of terminology and of interfaith relations. Surprising common ground among the contributors presents a coherent alternative to the “New Perspective.” The volume concludes with a critical evaluation of the Paul within Judaism perspective by Terence L. Donaldson, a well-known voice representative of the best insights of the New Perspective.