22. Hebrews. This verse definitely identifies Paul’s opponents in the church at Corinth as Jews. Throughout their history the Jews had come to believe in their superiority as a race and as the chosen people of God (Deut. 7:6; Amos 3:2; John 8:33-39). The three designations here used are synonymous. Here Paul refutes the claim that his opponents had the advantage over him on this point (see Acts 22:3; Phil. 3:3-5).
For the origin of the term “Hebrew” see on Gen. 10:21. Its use here suggests the antiquity of their origin as a people, as distinguished from other nations. Originally, it distinguished the descendants of Eber (Gen. 11:16) as a race. After the Captivity it came to refer also to the Aramaic language, the common language of Palestine in Paul’s day (see I, 25, 29, 30). Though born abroad, Paul had learned Aramaic, and this reflected his respect for, and adherence to, Hebrew traditions. The Hellenistic Jews of the Dispersion commonly spoke Greek and used the Greek translation of the , the . Because Paul was born outside of Palestine, in Tarsus, the capital of Cilicia, and because he spoke Greek, his opponentsâ??Palestinian Jewsâ??doubtless classed him as a Hellenist, and thus less loyal to Judaism than they supposed themselves to be.
The difference between the Christian Jew and the orthodox Jew of times should also be noted. Paul’s opponents belonged to the former group. They had joined the Christian church and sought office as Christian leaders. They regarded themselves as superior to Gentile converts and insisted upon preserving this distinction. Paul, however, recognized no difference between Jew and Gentile with respect to salvation and standing before God (Rom 1:14; 2:25-29; 3:29, 30; 10:12; Gal. 3:28, 29; 5:6; Eph. 2:14; Col. 3:11).
The conflict between Paul and these false Jewish Christian apostles at Corinth was only part of a larger conflict that arose in the early Christian church at various times and places (see Acts 10:28; 15:1, 2, 5; Gal. 2:1-9, 11-14). It was most difficult even for the converted Jew to consent to the abolition of the “middle wall of partition” (Eph. 2:14), and to escape a certain feeling of hostility toward Gentiles because they had not been born Jews. This attitude, built up by the Jews, largely through the centuries since the Captivity, was a perversion of God’s purpose for His chosen people (see John 10:16; Eph. 2:14, 15; IV, 32, 33). It was very difficult, even for the disciples, to liberate their minds from the steely shackles of this narrow, bigoted spirit (Acts 10:9-17, 28; 11:1-18; Gal. 2:12).
When Paul wrote the epistle now known as 1 Corinthians, the church at Corinth was troubled by various factions (see on 1 Cor. 1:12). Although by the time the second epistle was written, a few weeks or months later (see 822), the majority of the church membership had been fully reconciled to the apostle (see 2 Cor. 7:5-15; see on 13, 15), certain false apostles persisted in working against him (see 10:2). It is to this minority that the apostle directs a severe rebuke in his second epistle, most particularly in 10 to 13.
Although Paul makes it clear that this minority was composed of Jews ( 11:22), he does not identify them as belonging to the Judaizing faction of the Christian church nor does he discuss their heretical teachings. From this silence some have inferred that they were not Judaizers. However, the general consensus of opinion is that this opposition was of a Judaizing type. Its leaders were Christian Jews who apparently claimed to be better Jews and more loyal to Judaism than Paul ( 10:7; 11:22). They also claimed to be “apostles of Christ” ( 13) and “ministers of Christ” ( 23), and denied that Paul was either a true apostle ( 11:15; 12:11, 12) or a true representative of Christ ( 11:23). But they were, in fact, “false apostles” ( 13) and “ministers” of unrighteousness ( 15). These characteristics are typical of the Judaizing faction of the early church but of no other clearly defined group of Paul’s time, and it is therefore reasonable to assume that they were Judaizers.
For further comment on the Judaizing party in the early Christian church see 33. For the attempted subversion of the Galatian churches by this factionâ??at this very timeâ??see 933.
To deny the superiority of the Jews, in God’s sight, is not to deny the superiority of the divine revelation accorded the Jews (Rom. 3:1, 2; 9:1-5). In contrast with the Gentile convert, the Jew had been trained from infancy in the worship of the one true God and in the knowledge of the Scriptures. Generally speaking, the nucleus of the Christian believers in each community came from the Jewish synagogue, for Paul began his preaching of the gospel in the local synagogue. The Jews naturally felt entitled to special consideration and privileges in the Christian church, and considered themselves better fitted for leadership. Their comparative religious maturity would obviously give them an advantage over the religious immaturity of the Gentiles. But their attitude and their abuse of authority, in various instances, had resulted in a religion of self-righteousness, which was abhorrent both to God and to man (Luke 18:10-14).
Israelites. For a discussion of the term “Israel” see on Gen. 32:28. “Israel” designates the Hebrews as the elect of God and distinguishes between those in the chosen line of descent from Abraham and his numerous other descendants (Gen. 21:12; Rom. 9:10-13; Gal. 4:22-31). In their role as God’s chosen people the Israelites had enjoyed special blessings and privileges (Rom. 9:4, 5; V, 27-29). The name occurs only three times elsewhere in the (John 1:47; Rom. 9:4; 11:1).
Seed of Abraham. This was considered the most honorable title of the three. To be a true son of Abraham meant to be taken into covenant relationship with God (Gen. 17:7; Gal. 4:22-26), to experience righteousness by faith (Rom. 4; Gal. 3:6-9, 14-16), to belong to the race through which the Messiah was to come (Gal. 3:16), and to inherit the exalted promises given to him as father of the Hebrew race (Gal. 3:14-18). But the Jews failed to distinguish between having the blood of Abraham in their veins and having the faith of Abraham in their hearts and minds (Gen. 21:10; Matt. 3:9; John 8:33-53; Rom. 2:28, 29; Gal. 3:28, 29). Paul’s opponents possessed only the physical qualifications, and this fact justified no claim to superiority in the Christian church (Gal. 5:2-6).