July 4,

Transcription

1 July 4,

2 July 4,

3 Review on IVa What s on Tap Were Paul s letters Jewish or Christian? July 4,

4 Acts 15:1,5 Acts 15:1 And some men came down from Judea and began teaching the brethren, Unless you are circumcised according to the custom of Moses, you cannot be saved. 5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. July 4,

5 Acts 15:1,5 As E. P. Sanders argued thirty years ago, the vast majority of Jewish sources from the time of Paul understand that participation in the covenant is salvation. Paul and Palestinian Judaism, (1977) Eisenbaum, Pamela Paul Was Not a Christian: The Original Message of a Misunderstood Apostle (p. 271). HarperCollins. Kindle Edition. July 4,

6 Covenantal Nomism Covenantal Nomism, in opposition to merit theology, is the belief that 1st century Jews in the land of Israel did not believe in works righteousness. Essentially, it is the belief that one is brought into the Abrahamic covenant through birth and stays in the covenant through obedience to the terms. Wiki July 4,

7 Covenantal Nomism God has chosen Israel God has established the terms of the covenant (called Torah) God promises to maintain the terms of the covenant if Israel obeys the terms of the covenant God rewards obedience and punishes transgression July 4,

8 Covenantal Nomism The law provides for means of atonement and atonement results in maintenance or re-establishment of the covenantal relationship. All those who are maintained in the covenant by obedience including atonement belong to the group that will be saved (means 7 th day inheritance) July 4,

9 Eisenbaum Review Chapter 1 In terms of religious identity, Paul is representative of the Jews who produced the writings that now make up the New Testament. Note: After Acts 8 They were, to be sure, Jews who believed in Yeshua, but they did not proclaim their religious identity as Christian. July 4,

10 Eisenbaum Review This description of the religious identity of New Testament texts in historical context makes them analogous to other Jewish sectarian writings of the period, like the Dead Sea Scrolls. We have scores of Jewish texts from antiquity, many of which reflect a sectarian perspective, that is, a distinctive perspective on what it means to be Jewish. July 4,

11 Eisenbaum Review Page 6: But in the first century the (Paul s) letters could not possibly have functioned as a marker distinctive of Christian identity. First, there is the obvious reason that there was no such religious category as Christian. 3 Graydon Snyder, Ante Pacem: Archaeological Evidence of Church Life before Constantine (Macon, GA: Mercer Univ. Press, 1985) July 4,

12 Eisenbaum Review As far as can be determined by historians, archaeologists, and biblical scholars, there were no distinctively Christian institutions, buildings, or symbols in the first century, and a few scholars believe that Christians did not materially distinguish themselves until the late third or early fourth century. 3 July 4,

13 Eisenbaum Review Page 6-7 Talking about Paul s letters If a Roman centurion intercepted Romans Paul says he was subject to 39 lashes 5 times from synagogical authorities (2 Cor. 11:24). This means that the synagogical authorities as well as Paul himself understood that he remained subject to Jewish authority. July 4,

14 Eisenbaum Review Romans, Jews, and Paul himself have concluded that Paul lived and died a Jew because his Jewish identity is represented in his letters. Christian It could not possibly have attached, since it did not yet exist. Rather, the teachings contained in the letters as well as their author would have been considered Jewish. July 4,

15 Moving on Chapter 6 Who Is and Who Isn t a Jew? p99 By the time of Josephus, Philo, and Paul, a tradition had already been established of conceptualizing the Jewish people as bound by and bounded by a single ideal politeia. Where do we know this Greek word from? July 4,

16 Ephesians 2:12 Remember that you were at that time without Christ, excluded from the July 4,

17 Ephesians 2:12 Remember that you were at that time without Christ, excluded from the politeias July 4,

18 Ephesians 2:12 Remember that you were at that time without Christ, excluded from the politeias of Israel, July 4,

19 Ephesians 2:12 Remember that you were at that time without Christ, excluded from the politeias of Israel, and strangers to the covenants of promise, having no hope and without God in the world. July 4,

20 Eisenbaum: Politeia is a common Greek term often translated constitution, by which is meant way of life. It can also be translated citizenship. Remember that you were at that time without Christ, excluded from the Way of Life of Israel, and strangers to the covenants of promise, having no hope and without God in the world. July 4,

21 Before Jewish writers appropriated their strategy, Hellenistic writers redefined what it meant to be Greek. Isocrates ( BCE) said that being Greek was not a matter of birth or nature, but of common thought and education. July 4,

22 Jewish Hellenistic writers reflect the same kind of understanding of being Jewish. In other words, for most Jews of the late Second Temple period, to be a Jew meant that one regarded oneself as a citizen of the Jewish politeia, and that politeia was enshrined in the July 4,

23 Jewish Hellenistic writers reflect the same kind of understanding of being Jewish. In other words, for most Jews of the late Second Temple period, to be a Jew meant that one regarded oneself as a citizen of the Jewish politeia, and that politeia was enshrined in the Torah. p109 July 4,

24 In Contra Apion, Josephus extols the virtues of Jewish history, customs, and institutions against the calumnious claims made by some Gentile writers. One such charge is that Jews swear an oath before God and all heaven and earth to show no good will to a single alien, above all to Greeks. July 4,

25 In refuting this charge, Josephus first appeals to the similarities between Jews and Greeks: we are severed more by our geographical position than by our institutions, with the result that we neither hate nor envy them. Indeed, continues Josephus, many Greeks have agreed to adopt our laws; of whom some have remained faithful Contra Apion July 4,

26 He goes on to argue that the Jewish constitution embodies the very highest ideals of human justice, and he details some specific areas of Jewish law to illustrate this. July 4,

27 In discussing laws governing human relations, Josephus returns to the treatment of aliens: To all who desire to come and live under the same laws with us, he gives a gracious welcome, holding that it is not family ties alone which constitute relationship, but agreement in the principles of conduct. Contra Apion Matthew 12:48 Do the will of my Father July 4,

28 Not family ties alone determine membership in the Jewish ethnos, but agreement in principles of conduct. Thus Josephus explicitly recognizes the porosity of Jewish society, both in terms of legal structures and in actual practice. July 4,

29 Josephus insinuates that Jews are the only ones who have actually realized the ideal human society through their constitution, whereas most other political philosophers may have drafted admirable proposals for such constitutions (like Plato), but their societies have been unable to embody those ideals. Contra Apion July 4,

30 Throughout the whole world our laws have to an ever increasing extent excited the emulation of the world at large. Our earliest imitators were the Greek philosophers, who, though ostensibly observing the laws of their own countries, yet in their conduct and philosophy were Moses disciples, holding similar views about God July 4,

31 The masses have long since shown a keen desire to adopt our religious observances; and there is not one city, Greek or barbarian, nor a single nation, to which our custom of abstaining from work on the seventh day has not spread, and where the fasts and the lighting of lamps and many of our prohibitions in the matter of food are not observed. July 4,

32 The greatest miracle of all is that our Law holds out no seductive bait of sensual pleasure, but has exercised this influence through its own inherent merits; and as God permeates the universe, so the Law has found its way among all mankind. Contra Apion July 4,

33 The Next historian Philo Interestingly, Philo says virtually the same thing, going on at much greater length than Josephus about the influence of Jewish law among non-jews. July 4,

34 Philo uses the topic to segue into recounting how and why the Torah was translated into Greek, an enterprise that was sponsored by Ptolemy III and thus involved the cooperation of Jews and non-jews. The widespread influence of Judaism among non-jews to which they give testimony is supported by other kinds of evidence. 31 July 4,

35 Note 31: Cf. Wolf Liebeschuetz, The Influence of Judaism among Non-Jews in the Imperial Period, Journal of Jewish Studies 52, no. 2 (2001): See also E. Leigh Gibson, The Jewish Manumission Inscriptions of the Bosporus Kingdom, vol. 75, Texts and Studies in Ancient Judaism (Tübingen: Mohr Siebeck, 1999). July 4,

36 The Roman satirist Juvenal, for example, is famous among historians for his laments about the corrupt influence of Judaism on Roman tradition. He complains caustically about some unfortunate fellow Romans who have had a father who reveres the Sabbath, and who worships nothing but clouds and the divinity of the heavens. July 4,

37 It is clear that Juvenal is speaking about Jewish practices performed by Romans and the illfated consequences for the future children of Rome. For he continues, In time they [the children] take to circumcision. Having been wont to flout the laws of Rome, they learn and practice and revere the Jewish law. For all of which the father was to blame, who gave up every seventh day to idleness. 32 July 4,

38 Note 32: The excerpt of Juvenal is taken from Saturae Other Roman writers of the first and second centuries CE who express hostility toward Judaism almost invariably include derisive remarks about Sabbath observance and abstention from pork. Two such Roman writers make mention of the widespread practice of lighting lamps on the Sabbath. One is Seneca, an immediate contemporary of Paul; the other is a satirist named Persius. See Barclay, Jews in the Mediterranean Diaspora, 307. July 4,

39 Stories in Hellenistic Jewish literature about Gentiles who convert to Judaism appear frequently. A Jewish novella roughly dated to the first century BCE known as Joseph and Asenath recounts the story of how the daughter of an Egyptian priest came to marry the famous Joseph. July 4,

40 Part of Joseph s meteoric rise to power in Egypt entails Pharaoh s giving Asenath daughter of Potiphera, priest of On to Joseph as a wife (Gen 41:45). Asenath is the mother of Ephraim and Manasseh, whom Jacob blesses and effectively adopts, thereby reckoning them among the ancestors of the tribes of Israel. July 4,

41 The biblical narrative reveals no anxiety about Asenath s being a foreign woman. She is mentioned in Genesis only in passing; no details about the nature of her marriage to Joseph are given. Later interpreters, however, saw a potential interpretive problem in an ancestral matriarch of Israel being an Egyptian. July 4,

42 Joseph and Asenath addresses the problem by filling the gap in the biblical story with a romantic tale in which Asenath converts to Judaism by dramatically foreswearing idols and pledging her exclusive devotion to the God of Israel. This is what was understood in the first century (-> Acts 15:1: Need to convert because all the greats did!) July 4,

43 The Jews of antiquity did indeed make a fundamental distinction between Jew and Gentile. What I wish to stress is the way in which Jews of the Diaspora or at least many parts of the Diaspora were integrated into the social and civic life of the cities in which they dwelled. Similarly, Gentiles could be active participants in synagogue life. ( ) July 4,

44 Sabbath observance provides a good example. Evidence from several sources leads us to believe that Jewish communal gatherings on the Sabbath involved the public reading and study of Torah and that Gentiles were sometimes present for these gatherings or, even if not present, Gentiles could potentially be exposed to Jewish teachings since Sabbath gatherings in some places had a high enough public profile. July 4,

45 We have already mentioned Josephus s claim in Contra Apion about the widespread observance or partial observance of the Sabbath by non-jews as well as Jews all around the Mediterranean. July 4,

46 To that piece of evidence, we may add related comments Josephus makes in his other works, comments made by Philo, as well as the familiarity with the Sabbath among Roman writers. 42 Philo, Special Laws ; Embassyto Gaius Besides Juvenal (quoted earlier), the poets Horace and Ovid attest to pervasive Sabbath observances among Gentile plebs. 43 Note 43: See the discussion in Barclay, Jews in the Mediterranean Diaspora, July 4,

47 But the clearest evidence for the presence of Gentiles in synagogues on the Sabbath, and that these Gentiles were sometimes referred to as God-fearers, comes from Acts, which contains numerous references to these pious Gentiles. July 4,

48 In one scene, Paul addresses a synagogue audience in Pisidia Antioch on the Sabbath as You Israelites and others who fear God (Acts 13:16). July 4,

49 As Paul and Barnabas were going out, the people urged them to speak about these things again the next Sabbath. When the meeting of the synagogue broke up, many Jews and devout converts followed Paul and Barnabas, who spoke to them and urged them to continue in the grace of God. The next Sabbath almost the whole city gathered to hear the word of the Lord. (Acts 13:42 44) July 4,

50 The same thing occurred in Iconium, where Paul and Barnabas went into the Jewish synagogue and spoke in such a way that a great number of both Jews and Greeks became believers. (Acts 14:1) July 4,

51 Many other texts from Acts could be highlighted to illustrate the presence of Gentiles in synagogues and that Gentiles were routinely exposed to Jewish preaching and teaching. July 4,

52 Many other texts from Acts could be highlighted to illustrate the presence of Gentiles in synagogues and that Gentiles were routinely exposed to Jewish preaching and teaching. Acts simply takes for granted the presence of Gentiles in and around diaspora synagogues. ( ) July 4,

53 In the wake of the devastating effects of modern colonialism, it may seem problematic, but some Jews saw those diaspora communities as satellites enabling the spread of Judaism throughout the human community. July 4,

54 Thus, the image of Jewish communities dedicating themselves to maintaining impregnable ramparts and walls of steel so as to keep themselves segregated from the rest of humanity is both historically false and insidious in its stereotyping of Jews and Judaism.. (115) July 4,

55 Conclusions Five presentations: What have we learned? Acts 15:1 Unless you are circumcised according to the custom of Moses, you cannot be saved. 5 they need to understand the terms of the covenant before they become a part of the politeias Why? Micah 6:8 July 4,

56 Review Micah 6:8 He hath shewed thee, O man, what is good; and what doth hw"ùhy> require of thee, but to do Mishpat, July 4,

57 Review Micah 6:8 He hath shewed thee, O man, what is good; and what doth hw"ùhy> require of thee, but to do Mishpat,???, July 4,

58 Review Micah 6:8 He hath shewed thee, O man, what is good; and what doth hw"ùhy> require of thee, but to do Mishpat,???, and to live obediently before your Elohim. Love Chesed What is one example of where they got this understanding from? Joseph and Asenath July 4,

59 Conclusions Joseph and Asenath addresses the problem of her being a priestest of On by filling the gap in the biblical story with a romantic tale in which Asenath converts to Judaism by dramatically foreswearing idols and pledging her exclusive devotion to the God of Israel. If a ancestral matriarch of Israel can convert, (light & heavy reasoning), why shouldn t lessor Gentiles do the same? July 4,

60 Another reason Conclusions Covenantal Nomism is the belief that one is brought into the Abrahamic covenant through birth or conversion and stays in the covenant through obedience to the terms. How can one be obedient unless the terms of what it means to be obedient are made clear? July 4,

61 Conclusions Confirmation of this concept is made no clearer than in Leviticus 26 Is Leviticus 26 talking about how to enter into the covenant or how to remain in the covenant? Was Acts 15:1 talking about how to enter into the covenant or how to remain in the covenant? July 4,

62 Conclusions In Acts 15, as we will discover, they also discovered that Gentiles were no more unclean by virtue of them being Gentiles than Jews are clean by virtue of their being Jews (Acts 10). (Acts 15:11) Rahab had a faith encounter with the Almighty before the spies came to her. How do we know this to be the case? July 4,

63 Conclusions Hebrew 11:31 By faith Rahab perished not with them that believed not, when she had received the spies with peace. What happened here? Chesed July 4,

64 Chesed 1. Establishing Relationships 2. Acting for another s good 3. Distributing what you are given 4. Expecting a Return Always relational Always action Not found in good thoughts, noble intentions, or sympathetic emotions July 4,

65 Chesed The following parable (Matthew 18:23-35) is a story of how the heavenly kingdom operates using an earthly example that all can identify with. In this parable, Yeshua points out how the servant demonstrated his unworthiness of the king s forgiveness. What was the reason given? July 4,

66 Chesed Matthew 18:33 Yeshua said through the words of the king to the servant that he should have shown compassion to his fellow servant, that is, July 4,

67 Chesed Matthew 18:33 Yeshua said through the words of the king to the servant that he should have shown compassion to his fellow servant, that is, the necessity of demonstrating the same attitude and action toward others. What is this called? July 4,

68 Chesed Acts 15:1 How can one know to do this if they haven t been taught it? Micah 6:8 teaches that Chesed is one of the 3 things required once we are called. How are these things going to be taught to those coming in if not by conversion? Remember this question when we get to Acts 15:21 July 4,

69 Conclusions Acts 15:1 The meeting in Jerusalem took place before Paul wrote the first letter. If we asked those living in the first century about Paul s letters, that is, were they Jewish or Christian, the answer is: July 4,

70 Page 6: But in the first century the (Paul s) letters could not possibly have functioned as a marker distinctive of Christian identity. First, there is the obvious reason that there was no such religious category as Christian. 3 Graydon Snyder, Ante Pacem: Archaeological Evidence of Church Life before Constantine (Macon, GA: Mercer Univ. Press, 1985) July 4,

71 As far as can be determined by historians, archaeologists, and biblical scholars, there were no distinctively Christian institutions, buildings, or symbols in the first century, and a few scholars believe that Christians did not materially distinguish themselves until the late third or early fourth century. 3 July 4,

72 Conclusions Acts 15 If after this meeting, which he was in agreement with (v22), he wrote letters which those living in the first century would have considered as from a Jewish perspective And if the history of the period demonstrates that Gentiles were very active at and in the synagogues July 4,

73 Conclusions And if there is not a single thing that is Christian as it is defined today to be found in the first century How do we read Acts 15 and all of Paul s letters? Remove the Christian glasses and read the text as it would have been understood by those living in the first century.. July 4,

74 July September 4, ,