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Tyndale Open Bible Dictionary

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JUDAIZERS*

Christian Jews who, during the apostolic and early postapostolic periods, attempted to impose the Jewish way of life on gentile Christians. The Greek verb, which literally means “to Judaize,” is found only one time in the NT (Gal 2:14), where it actually means “to live according to Jewish customs and traditions.” In that passage Paul quotes part of a brief conversation he had with Peter several years earlier: “If you, though a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews [i.e., to Judaize]?” (rsv). The issue that concerned Paul was not simply whether or not a person followed the Jewish way of life but whether one erroneously thought that salvation was attained thereby.

In the early days of Christianity, most—if not all—Christians were Jews prior to their conversion to Christianity. The few who were originally Gentiles, such as Nicolaus of Antioch (Acts 6:5), had converted to Judaism before turning to Christianity. At that time, conversion to Judaism was accomplished through three separate steps: (1) circumcision (for males); (2) a ritual bath in water; and (3) agreement to take upon oneself the “yoke of the law,” that is, to obey the 613 commands of the Mosaic law as interpreted and expanded in Jewish Halakah (rabbinic legal decisions). Following Jewish customs and traditions and observing Jewish religious laws was a normal way of life for Jewish Christians, whether they were Jews by birth or through conversion. For them, belief in Jesus as the Messiah of Jewish expectation enhanced, but did not replace, their Judaism. Christianity was not regarded as a religion distinct from Judaism but rather as the truest form of Judaism. These Jewish Christians had all been circumcised as infants, or upon conversion to Judaism, and they also practiced the kosher dietary laws and rules of ritual purity prescribed in Mosaic legislation and rabbinic tradition. Further, they continued to worship at the temple in Jerusalem (Acts 3:1; 21:26) until its destruction by the Romans in AD 70, and certain Jewish Christians continued to meet in synagogues (see Jas 2:2, NLT mg).

While earliest Christianity began as a predominantly Jewish movement, it soon expanded into the Greco-Roman world. Jewish Christians were forced to leave Jerusalem as a result of persecutions (Acts 8:1; 11:19-24), and they proclaimed the gospel wherever they went. Philip was responsible for bringing the gospel to Samaria, where many Samaritans became Christians (8:4-25). On the Day of Pentecost, many Jews from places all over the Roman world became converts to the Christian faith (2:5-11). Presumably, when these newly converted Jewish Christians returned to their homes, they carried the gospel with them. Although the origin of the Christian community in Rome is shrouded in obscurity, this is probably how the gospel first came to Rome. One of the central concerns of Luke, the author of Acts, is to show how Christianity, which began as a small, persecuted sect of Judaism in Jerusalem, spread throughout the Roman world; in so doing, it was rejected by Jews and embraced by Gentiles. The major turning point in Acts is in chapter 10, where Peter is the means whereby the Roman centurion Cornelius, together with his entire household, accepted the gospel and began to manifest the gifts of the Holy Spirit. According to Acts 10:45, “The Jewish believers who came with Peter were amazed that the gift of the Holy Spirit had been poured out upon the Gentiles, too” (NLT).

The growing number of gentile converts to Christianity forced Jewish Christians to face a very difficult problem: Must a Gentile first become a Jew in order to be a Christian? Some Jewish Christians gave a positive answer to this question, and these became known as the circumcision party (Acts 11:2; Gal 2:12). Others, such as Peter and Barnabas, and especially Paul, vigorously disagreed. While these two radically different points of view could have split the early church into two major factions, that possibility did not occur. Luke tells the story of how, after a successful first missionary journey (Acts 13:1–14:28 OET ACT 13:1–52 · OET ACT 14:1–28), Paul and Barnabas reported to the church at Antioch how God had opened a door of faith to the Gentiles (Acts 14:27). Opposition from the Judaizers in the circumcision party was soon felt, however, since some of them had come to Antioch from Judea for the express purpose of advocating the idea that circumcision was absolutely necessary for salvation (15:1). Many Jewish Christians had, like Paul, once been Pharisees. These former Pharisees were particularly insistent that new converts who were Gentiles be circumcised and charged to keep the law of Moses (v 5). They were really demanding that Gentiles become converted to Judaism in order to be Christians.

Paul and Barnabas debated with members of the circumcision party before an assembly of apostles and elders in Jerusalem (Acts 15:4-12). The assembly, led by James the Just (the brother of Jesus), listened to both sides and decided to issue a compromise. A letter to the gentile churches was drafted in which it was recommended that gentile converts to Christianity adhere to only a few absolutely essential obligations: (1) abstention from meat sacrificed to idols, (2) abstention from eating blood or blood-saturated meat, and (3) abstention from unchastity (vv 23-29). These three obligations were probably singled out because they were thought to have been important features of those laws regarded as part of the covenant between God and Noah according to Jewish tradition. Since Noah was the ancestor of all mankind, Gentiles as well as Jews, such laws had universal validity. The Mosaic covenant, on the other hand, was incumbent only upon Jews, not upon Gentiles. For this reason the Jerusalem Council determined that abstention from meat sacrificed to idols, blood-saturated meat, and unchastity applied to all Christians, whereas the obligation of circumcision did not.

Judging from the remainder of the book of Acts, it might be supposed that the decision of the Jerusalem Council was satisfactory to the Judaizers of the circumcision party. However, from the details provided by Paul in many of his letters, we find that this was not the case. After Paul briefly summarizes the results of the Jerusalem Council for the Galatian Christians (Gal 2:1-10), he relates how, even after the Jerusalem Council, the Judaizers of the circumcision party were sufficiently powerful to cause even Peter and Barnabas to temporarily isolate themselves from gentile Christians. (According to rabbinic purity laws, one would become religiously impure if one ate with Gentiles.) The major reason Paul wrote the Letter to the Galatians was to combat Judaizers who had apparently invaded the Christian communities in Galatia after his departure. These Judaizers appear to have successfully persuaded some of the Galatian Christians that salvation was available only for those who were circumcised and who kept the Mosaic law (5:12; 6:13). At least some of the problems experienced by the Corinthian church appear to have been caused by Judaizers (2 Cor 11:12–15, 22 OET CO2 11:12–15 · OET CO2 11:22), and they had infected the Christian community at Philippi (Phil 3:2-3). Judaizers also appear to have made some progress in the church at Colosse. Therefore, according to Colossians 2:16-17, “Let no one pass judgment on you in questions of food and drink or with regard to a festival or a new moon or a sabbath. These are only a shadow of what is to come; but the substance belongs to Christ” (rsv).

Of all the early apostles and elders, Paul was the one who most consistently opposed the Judaizers’ view that Gentiles must first become Jews in order to be Christians. His dramatic conversion to Christianity, narrated three times in Acts (9:1-9; 22:6-16; 26:12-23) and occasionally referred to by Paul himself (1 Cor 9:1; 15:8; Gal 1:11-17), convinced him that salvation could be achieved only through faith in Christ. Since Jesus was the only way, all other means by which persons sought to obtain salvation were necessarily invalid and illegitimate. Paul was fully aware that it was not because of the fact that he was an observant Jew that he had become justified before God (Phil 3:2-11) but through his faith in Christ. Primarily because of the persistent activity of the Judaizers, Paul had to insist frequently on the invalidity of the law and the validity of faith as the means of being justified before God. This theme dominates his letters to the Romans and the Galatians.

Jewish Christianity gradually withered and disappeared, and with it went the insistence of the Judaizers that Gentiles live according to Jewish customs and traditions in order to receive salvation. The center of Jewish Christianity had traditionally been Jerusalem. Just before the destruction of Jerusalem and the temple at the end of the Jewish revolt of AD 66–70, many Jewish Christians fled to Pella in obedience to a divine revelation. The ill-fated revolt of Bar-Kochba (AD 132–135) further weakened the movement, when Jewish Christians experienced persecution at the hands of the Jewish insurgents. Thereafter Jewish Christianity grew weaker and eventually disappeared. With its disappearance the persistent notion that Gentiles must first become Jews in order to be Christians also died.

See also Acts of the Apostles, Book of the; First Jewish Revolt; Galatians, Letter to the; Jerusalem Council; Jew; Paul, The Apostle.