My understanding is that the true conflict between Jews and Gentiles in Rome around 49 AD was triggered by an early deportation of Israelites, which was ordered by Emperor Claudius. At that time, the congregation was a mixed community, more akin to an extension of Judaism—similar to what today is known as Messianic Jews (not to be confused with Messianic Christians).
Following the deportation, the Jewish community was largely absent, leading the congregation to be predominantly Gentile-led. When the Jews were eventually allowed to return, they found that many traditions had been compromised and some pagan practices had been incorporated into the community. This situation ignited tensions between Jews and Gentiles, with both sides presenting valid and flawed arguments.
The Apostle Paul wrote his letter as a mediator in this conflict, fulfilling Yeshua’s call to be peacemakers. Curious to understand more, I delved deeper into the historical context regarding this dispute, and here is what I discovered based on my research capabilities. And thanks to the Holy Spirit (Ruach HaKodesh) who led me in the path of discovery.
Let’s unpack the layers of this conflict and the historical backdrop that shaped Paul’s letter to the Romans.
Historical Context: Claudius’ Expulsion of Jews from Rome
- Around 49 CE, Emperor Claudius expelled Jews from Rome, likely due to disturbances over “Chrestus” — a reference many believe points to Christ and early Christian disputes within the Jewish community. [1,2]
- This event is confirmed by Acts 18:2, which mentions that Aquila and Priscilla had recently left Italy because of Claudius’ decree.
- The expulsion disrupted the Jewish-Christian leadership in Rome, leaving a vacuum that Gentile believers filled during the Jews’ absence. [3,4]
The Church Before and After the Expulsion
- Before the expulsion, the Roman church was likely Jewish-led, rooted in synagogue traditions and Torah observance.
- After the Jews were forced out, Gentile Christians began shaping the congregation’s identity, often without the Mosaic Law, and with more Hellenistic influences.
- When Jews returned (likely after Claudius’ death in 54 CE), they found a church that had drifted from its Jewish roots, sparking tensions over theology, customs, and authority.
The Conflict Paul Addresses 5,6,7
- The tension wasn’t just cultural — it was deeply theological:
- Jewish Christians often insisted on Torah observance, including circumcision and dietary laws.
- Gentile Christians emphasized faith in Christ apart from the Law, viewing some Jewish customs as obsolete.
- Paul steps in not just as a theologian but as a bridge-builder, emphasizing:
- Justification by faith for all (Romans 3–4)
- The shared sinfulness of Jews and Gentiles (Romans 1–3)
- A unified identity in Christ (Romans 5–8)
- A nuanced view of Israel’s role in salvation history (Romans 9–11)
- Practical guidance for unity and mutual respect (Romans 12–15).
Paul’s Purpose: Peacemaking and Gospel Clarity
- Paul hadn’t yet visited Rome, but he saw the division as a threat to the gospel’s integrity.
- His letter is both a theological manifesto and a pastoral appeal for unity.
- He affirms that salvation is for all, Jew and Gentile alike, and that faith—not ethnicity or law—defines the people of God.
The framing of Paul as an arbitrator fulfilling Yeshua’s call to be a peacemaker is beautifully aligned with Romans 14–15, where Paul urges believers to welcome one another, not quarrel over disputable matters, and pursue peace and mutual edification.
Historical Tension and Paul’s Theology of Grace and Covenant
1. The Deportation’s Impact on Covenant Identity
The expulsion of Jewish Christians from Rome under Claudius (49 CE) fractured the church’s covenantal self-understanding. With Jewish leaders gone, Gentile believers shaped a community less bound to Torah observance. When Jewish Christians returned (54 CE), they found a fellowship that had redefined its identity apart from Mosaic customs.
This cultural and theological realignment forced Paul to address whether God’s ancient promises—rooted in Abraham and Sinai—remained valid for both groups. He reframed the covenant not as ethnic privilege but as a divine promise accessed through faith in Christ. This pivot underpins his argument in Romans 9–11 that God’s covenant fidelity transcends ethnic Israel’s current obedience or disobedience.
2. Grace Unveiled: Law’s Purpose and Fulfillment
Paul insisted the law’s primary role was to expose human sinfulness, not to secure righteousness. By making transgression visible, the Torah drove both Jews and Gentiles to recognize their need for God’s unmerited favor. “Through the law we become conscious of sin,” he wrote, so that “grace might reign through righteousness” (Rom 5:20).
Rather than discard the law, Paul saw Christ as its culmination. He taught that Jesus embodies the law’s true intent—perfect love—and that covenantal life now flows from “faith working through love” (Gal 5:6). In this way, grace does not abolish the law but fulfills its deepest purpose in a new covenant context.
3. Paul’s Reconfiguration of Covenant Theology
Abrahamic Promise and Faith
Paul traced the covenant back to Abraham, whose righteousness came by faith long before Sinai. He argued that the Abrahamic covenant, grounded in promise, precedes and supersedes the law given 430 years later. Thus all who share Abraham’s faith—Jew and Gentile alike—inherit the covenant blessing (Rom 4:13–16).
Jew and Gentile United
To break down ethnic barriers, Paul taught that in Christ “there is neither Jew nor Gentile” (Gal 3:28). Both groups stand on equal footing: justified by faith, embraced by grace, and indwelt by the Spirit. This radical inclusion under a single covenant reshapes God’s people into a unified body called to live out the law’s moral vision through love.
4. Covenant Comparison
| Aspect | Old Covenant (Law) | New Covenant (Grace) |
|---|---|---|
| Basis of Relationship | Obedience to Torah | Faith received by grace |
| Mediator | Moses | Christ |
| Intended Scope | Ethnic Israel and sojourners among them | Jews and Gentiles together |
| Primary Outcome | Reveals sin and brings condemnation | Justification, Spirit-empowered new life |
This table highlights how Paul reorients covenant theology: the law’s diagnostic function gives way to Christ’s redemptive work, inviting all into a faith-based covenant that fulfills—and never nullifies—God’s original promises.
5. Implications for Unity and Discipleship
- Paul’s vision calls the church to embody covenantal unity, honoring diverse backgrounds while living under one gracious Lord.
- Disputes over Torah observance become secondary to the central gospel mandate: love God, love neighbor, and bear one another’s burdens (Rom 13:8–10; Gal 6:2).
- By rooting covenant in faith rather than ethnicity, Paul models peacemaking that transcends cultural fault lines—a blueprint for any divided community today.
Romans 12–15: Covenant Ethics in Action
Romans 12: Worship and Covenant Response
Paul moves from covenant theology to the believer’s daily worship. He calls us to “present your bodies as living sacrifices” (12:1), framing worship not as ritual but as total dedication born of God’s mercy. This echoes the new covenant promise: we stand holy before God by grace, not by ethnic privilege or law-keeping.
The “renewing of your mind” (12:2) signals a covenantal reorientation. Rather than conforming to world-views rooted in merit, believers realign their thoughts with gospel realities—faith working through love as the defining ethos of God’s people.
Romans 12: Unity in Diversity
In a church once divided by deportation and return, Paul refashions community life around covenant solidarity. The “body of Christ” metaphor (12:4–5) affirms that Jewish and Gentile believers, though different, share one life in Christ.
Spiritual gifts (12:6–8) become tools of mutual service, not status markers. This structure counters any attempt to claim covenant superiority based on ethnicity or law observance.
Romans 13: Civil Covenant and Love’s Fulfillment
Paul extends covenant ethics into civic life—submitting to governing authorities as “servants of God” (13:1). This counters any separatist impulse or law-based anarchy.
He then caps the civil command with the overarching new-covenant law: “Love your neighbor as yourself” (13:8, 13). Love, not legalism, fulfills the covenant’s righteous demands.
Romans 14–15: Mutual Acceptance and Covenant Hospitality
Here Paul addresses disputes over dietary laws and sacred days—flashpoints between returning Jews and settled Gentiles. He urges each side to “welcome” the other (15:7), preserving unity without coercing conscience (14:1–4).
By prioritizing “stirring up one another to love and good works” (15:13), he reestablishes a covenant community defined by patience, hope, and shared praise of God, transcending former cultural rifts.
Covenant Ethics: Then and Now
| Covenant Aspect | Old Covenant Focus | New Covenant Practice |
|---|---|---|
| Outcome | National holiness through law | Universal holiness through grace |
| Community Marker | Ethnic lineage | Faith-based inclusion |
| Ethical Foundation | Commandment observance | Love-motivated service |
| Conflict Resolution | Temple-centered rituals, courts | Mutual acceptance, conscience respect |
Paul’s practical ethics in Romans 12–15 incarnate the very shift from law-based privilege to faith-based unity. Every instruction flows from the covenant promise that all—Jew and Gentile alike—are heirs by faith.
Conclusion
For my conclusion and understanding of this research about the conflict between Gentiles and Jews, read the Life Log “Lest you be judge”, part 2 of a full Bible Study about the Book of Romans.
Resources
Historical Background: Claudius’ Expulsion of Jews from Rome
- Claudius’ expulsion of Jews from Rome – Wikipedia
https://en.wikipedia.org/wiki/Claudius%27_expulsion_of_Jews_from_Rome - Claudius’ expulsion of Jews from Rome explained – Everything Explained Today
https://everything.explained.today/Claudius%27_expulsion_of_Jews_from_Rome/ - The Politics of Exclusion: Expulsions of Jews and Others from Rome – Cambridge University Press
https://www.cambridge.org/core/books/people-under-power/politics-of-exclusion-expulsions-of-jews-and-others-from-rome/F11123D6E1BED905BA0C5977900E75C1 - Jews in Rome – Bible Odyssey
https://www.bibleodyssey.org/articles/jews-in-rome/ - Claudius – Jewish Virtual Library
https://www.jewishvirtuallibrary.org/claudius - “Is Claudius’s Jewish expulsion verified?” – Bible Hub Q&A
https://biblehub.com/q/is_claudius%27s_jewish_expulsion_verified.htm
Paul’s Theology of Grace and Covenant
- Romans – Lesson 19: The Faithfulness of God (Romans 9–11) – Killeen Church (PDF)
https://www.killeenchurch.org/hp_wordpress/wp-content/uploads/2022/03/Romans-Lesson-19-The-Faithfulness-of-God-Romans-9-11.pdf - N.T. Wright and the Faithfulness of Paul, Part 8: Eschatology and Romans 9–11 – Derek Vreeland blog
https://derekvreeland.com/2014/10/n-t-wright-faithfulness-paul-part-8-eschatology-romans-9-11/ - Romans 9–11 Teaching Outline – Connect Church Wilson (PDF)
https://connectchurchwilson.com/wp-content/uploads/2019/10/ROMANS-9-11-Teaching-Outline.pdf - Romans 9–11: An Expositional Study – Spirit And Truth (PDF)
https://www.spiritandtruth.org/teaching/topics_by_tony_garland_00/01_the_promise_of_pentecost/shared/Romans_9-11.pdf
Covenant Ethics in Romans 12–15
- Worship and Ethics in Romans 12 – Tyndale Bulletin (PDF)
https://www.tyndalebulletin.org/article/30460-worship-and-ethics-in-romans-12.pdf - Part II – Romans 12–15: Covenant renewal and consecration – Cambridge Core
https://www.cambridge.org/core/books/covenant-renewal-and-the-consecration-of-the-gentiles-in-romans/romans-1215-covenant-renewal-and-consecration/9A6BC9A57AFB3058A5B5FD8CF9F85C1F - What Role Does the Concept of Covenant Play in Christian Ethics? – CrossTalk.ai
https://crosstalk.ai/knowledgebase/biblical-studies/biblical-theology/what-role-does-concept-covenant-play-christian-ethics/
Additional Study Resources
- Study Guide for Romans 12 by David Guzik – Blue Letter Bible
https://www.blueletterbible.org/comm/guzik_david/study-guide/romans/romans-12.cfm - Romans Chapter 12 Inductive Bible Study and Questions – StudyAndObey.com
https://studyandobey.com/inductive-bible-study/romans-studies/romans12/ - Repaving The Romans Road — Shalom Macon
Footnotes
- Claudius’ expulsion of Jews from Rome – Wikipedia ↩︎
- Jews in Rome – Bible Odyssey ↩︎
- The Historical Background of the Book of Romans ↩︎
- What is the historical context of the book of Romans? ↩︎
- 0. Background: The Social and Cultural Context in Romans | Calvary Wyncote Church ↩︎
- Understanding the Cultural Context of the Book of Romans and Its Relevance Today ↩︎
- Conflict and identity in Romans : the social setting of Paul’s letter : Esler, Philip Francis : Free Download, Borrow, and Streaming : Internet Archive ↩︎
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