Les Feldick suggests Paul's repeated identification as 'of the tribe of Benjamin' is spiritually significant, pointing back to the Genesis 35 account of Benjamin's birth.
Paul explicitly says he is an Israelite of the tribe of Benjamin in Romans 11:1 and again in Philippians 3:5. Les notes that this kind of tribal emphasis is unusual in the New Testament, and he offers the account of Rachel dying in childbirth with Benjamin as 'food for thought' about its meaning. He connects this to the Old Testament picture of a suffering Savior, while admitting he may be 'way out in left field.'
Romans 11:1 — This is the verse Les is teaching when he first raises the question of why Paul says he is 'of the tribe of Benjamin.'
Philippians 3:5 — Les says Paul uses the same emphasis on Benjamin in Philippians 3, calling himself a Hebrew of the Hebrews.
Genesis 35:18 — Les points to this Genesis account of Benjamin's birth to explain the possible significance of Paul's tribal identity.
Scripture itself gives the factual record without interpreting Paul's tribal emphasis. In Romans 11:1 Paul writes, 'For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.' In Philippians 3:5 he repeats the identification: 'Of the tribe of Benjamin, an Hebrew of the Hebrews.' The Genesis account of Benjamin's birth records Rachel's death in childbirth: 'And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin.' These verses tell us what happened; they do not, in themselves, explain why Paul emphasized Benjamin. Les's teaching is his interpretation of that biblical data.
Les begins with Romans 11:1, where Paul writes, 'For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.' He also points to Philippians 3, where Paul uses the same kind of language—a Hebrew of the Hebrews, of the tribe of Benjamin. Les admits this has 'bugged' him for a long time because, apart from Christ from the tribe of Judah, the New Testament rarely highlights tribal background. He offers what he calls 'food for thought' from Genesis 35: Rachel died in childbirth with Benjamin. In another session, Les links the naming of Benjamin to the Old Testament's suffering-Savior line—one of the two parallel lines of prophecy he compares to railroad tracks. Les also emphasizes Paul's credentials: a Jew's Jew, a Hebrew of Hebrews, a Pharisee of the Pharisees, of the tribe of Benjamin, yet also a Roman citizen fluent in Greek and the culture of the world. He sees Paul's background as uniquely fitting him to go to both Jews and Gentiles. Les acknowledges he may be 'way out in left field' on the significance of Benjamin, but he presents it as a legitimate point to consider.
Les notes that Paul is inspired to emphasize his tribal background twice—in Romans 11:1 and again in Philippians 3:5. He says this has bugged him for a long time because most New Testament writers do not stress tribal lineage apart from the fact that Christ came from Judah. Les says he hopes he is not 'way out in left field' and offers his Genesis 35 study as food for thought.
Les takes readers back to Genesis 35, the account of Rachel dying in childbirth with the baby Benjamin. Scripture records that Rachel called his name Ben-Oni, but his father Jacob called him Benjamin. In a later session Les refers back to the 'naming of Benjamin' as part of the Old Testament picture of a suffering Savior—one of the two parallel lines of prophecy he compares to railroad tracks.
Les points to Paul's own testimony: he 'beyond measure' persecuted the assembly of God and wasted it. At the stoning of Stephen, he was not a casual onlooker but the leader of the rebellion, hating anything concerning Jesus of Nazareth. Les explains this by saying Paul was a good religious Pharisaical Jew—'a Pharisee of the Pharisee, of the tribe of Benjamin.'
Les highlights Paul's unique dual background: he was a Jew of the tribe of Benjamin and a Pharisee of the Pharisees, yet also a Roman citizen by birth, fluent in Greek and in the culture of the then-known world. In that man, Les says, culminated all the things necessary to go to the Jew as a Jew and to the Gentiles as a Roman. This, he says, is why Paul is the apostle he is.
Paul's Repeated Emphasis on Benjamin
Les wonders why Paul twice emphasizes his Benjamin ancestry, citing Romans 11:1 and Philippians 3, and points back to Genesis 35 as a possible clue.
Benjamin and the Suffering Savior
Les connects the naming of Benjamin to the Old Testament prophecy line of a suffering Savior who would die for the sins of Israel.
What Saves You? Head Knowledge vs. Heart Belief
Reuben was the eldest. He should have been here. But he was, again, an immoral person. You remember, he was the one who had a relationship with his father's wife or concubine or something. But anyway, Judah now takes the place of leadership, and of course the other reason, who comes out of the tribe of Judah? Christ does.
Paul's Pharisaical Jewish Background
Les describes Paul as a Pharisee of the Pharisees of the tribe of Benjamin, steeped in Judaism and needing to defend his apostleship.
Paul's Birth and Roman Citizenship
Les notes Saul was a Jew of the tribe of Benjamin and a Pharisee, but also a Roman citizen by birth, making him unique among the apostles.
What Does the Bible Say About Deception? Jacob, Esau, and the Stolen Blessing.
And then I think you can comprehend a little more of why God in His sovereignty designated that Jacob would be in the line of the Messiah rather than this man Esau. Hebrews chapter, I said 11, I'm sorry, chapter 12. Hebrews chapter 12. And drop down to verse 16 and 17. I'm sure we looked at them a couple weeks ago, but let's read them again. And I think Paul wrote Hebrews.
Paul's Unique Dual Preparedness
Les highlights that Paul was simultaneously a Jew's Jew of the tribe of Benjamin and a Roman citizen fluent in Greek, enabling him to reach both Jews and Gentiles.
Paul's Persecuting Past
Les explains that before conversion Saul led the persecution of the church and hated anything about Jesus, being a religious Pharisaical Jew of the tribe of Benjamin.
Romans 11:1: I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
Paul directly states he is of the tribe of Benjamin in the passage Les is teaching.
Philippians 3:5: Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;
Paul repeats the Benjamin identification in a list of Jewish credentials.
Genesis 35:18: And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin.
Records Rachel's deathbed naming and Jacob's renaming of the child.
Les notices that Paul is inspired to say he is of the tribe of Benjamin in Romans 11:1 and again in Philippians 3, while most New Testament writers do not emphasize tribal background. He points back to Genesis 35, where Rachel died in childbirth with Benjamin, and links this to the Old Testament promise of a suffering Savior. He calls this 'food for thought' and admits he may be 'way out in left field.'
Yes. In Romans 11:1 he says, 'For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.' In Philippians 3:5 he writes that he is 'of the tribe of Benjamin, an Hebrew of the Hebrews.'
The Bible records the fact of Paul's Benjamite ancestry, but the transcripts show Les raising the question as something he has wondered about. He does not claim a dogmatic answer; he offers Genesis 35 as his starting point for understanding it.
Watch the Teaching: Has God Cast Away Israel? Romans 11:1-2 Finally Explained