The dominant portrayals of the apostle Paul are of a figure who no longer valued Jewish identity and behavior, opposing them for both Jew and non-Jew in his assemblies. This prevailing version of Paul depends heavily upon certain interpretations of key "flashpoint" passages. In this book and the subsequent volumes in this series, Mark Nanos undertakes to test a "Paul within Judaism" (re)reading of the apostle, especially of these "flashpoint" texts. Nanos demonstrates how traditional conclusions about Paul and the meaning of his letters are dramatically altered by testing the hypothesis that the historical Paul practiced a Jewish, Torah-observant way of life, and that he expected those whom he addressed to know that he did so. Nanos also tests the hypothesis that the non-Jews addressed were expected to know that his guidance was based on promoting a Jewish way of life for themselves, at the same time insisting that they remain non-Jews and thus not technically under Torah on the same terms as himself and the other Jews in this new (Jewish) movement. In conversation with the prevailing views, Nanos argues that the "Paul within Judaism" perspective offers not only more historically probable interpretations of Paul's texts, but also more promise for better relations between Christians and Jews, because these texts have informed Christian concepts of, ways of talking about, and behavior toward Jews based on the premise that Paul considered Jews and Judaism the mirror opposites of what Christians should be and become.
Over fifty years ago, Vatican II's Nostra Aetate 4 drew from Romans 11 to challenge the way Paul's voice has been used to negatively discuss Jews and Judaism. The church called for Catholics to conceptualize Jews as "brothers" in "an everlasting covenant," and many other Christian organizations have expressed similar sentiments in the years since. Nevertheless, the portrayal of Jews as "branches broken off," "hardened," "without faith," "disobedient," and "enemies of God" whom Christians have "replaced" as "true Israel," are among the many ways that readers encounter Paul's views of Jews and Judaism in today's translations and interpretations of this chapter, and throughout the letter as well. In the chapters in this volume, Nanos shows why these translations and interpretive decisions, among others, do not likely represent what Paul wrote or meant. Each essay offers challenges to the received view of Paul from the research hypothesis that Paul and the Christ-followers to whom he wrote were still practicing Judaism (a Jewish way of life) within subgroups of the Jewish synagogue communities of Rome, and that they understood Paul to observe Torah and promote Judaism for their communities.
Intra-Jewish conflict in Paul's communities After taking on traditional interpretations of Romans in (The Mystery of Romans, Nanos now turns his attention to the Letter to the Galatians. A Primary voice in reclaiming Paul in his Jewish context. Nanos challenges the previously dominant views of Paul as rejecting his Jewish heritage and the Law. Where Paul's rhetoric has been interpreted to be its most anti-Jewish, Nanos instead demonstrates the implications of an intra-Jewish reading. He explores the issues of purity, insiders/outsiders; the charactor of "the gospel"; the relationship between groups of Christ-followers in Jerusalem, Antioch, and Galatia; and evil-eye accusations.
The commentary tradition regarding 1 Corinthians unanimously identifies the "weak" as Christ-followers whose faith was not yet sufficient to indulge in the eating of idol food with indifference, as if ideally Paul wanted them to become "strong" enough to do so. Commentaries also do not hesitate to explain that Paul advised the Corinthians that he behaved like non-Jews (e.g., ate idol food) in order to win non-Jews to Christ, convinced that he was free from any obligation to observe Jewish covenantal behavior--except when he expediently chose to mimic Jewish behavior in order to win Jews to Christ. Similarly, commentators continue to conclude that in Philippians Paul called Jews "dogs" for upholding the value of undertaking circumcision, and that he renounced such identification as "mutilation." None of these interpretations likely represent what Paul meant originally, according to Nanos. Each essay explains why, and provides new alternatives for re-reading Paul's language "within Judaism." In this process, Nanos combines investigations of relevant elements from Jewish sources and from various Cynic and other Greco-Roman contemporaries, as well as the New Testament.
At the time of Christ, world politics was an ebb and flow of colliding empires and forces. The world knew only dynastic succession and rule by force. Israel was swept up in this world. Her expectations of deliverance, while diverse, had in common the anticipation of violent liberation by an alliance of God, the expected one (Theo), and Israel’s forces. Her vision included the subjugation of the world to Yahweh. Any messianic claimant would be expected to fulfill this hope. Mark’s story of Jesus must be read against such expectations of military power. Mark knows that Jesus’ plan of salvation differed radically from this. Rather than liberation through revolution, it involved deliverance through humble, loving service and cross-bearing. However, the disciples follow Jesus but do not understand Jesus’ purpose. They constantly expect war. So, the Gospel is then read from Mark’s full understanding and the disciples’ flawed perspective. In this first volume of Jesus in a World of Colliding Empires, Keown backgrounds Mark and the political situations of the world at the time. He then unpacks Mark 1:1—8:29 as Jesus seeks to show the disciples he is Messiah while drawing out the deep irony of their incomprehension.
Over fifty years ago, Vatican II's Nostra Aetate 4 drew from Romans 11 to challenge the way Paul's voice has been used to negatively discuss Jews and Judaism. The church called for Catholics to conceptualize Jews as "brothers" in "an everlasting covenant," and many other Christian organizations have expressed similar sentiments in the years since. Nevertheless, the portrayal of Jews as "branches broken off," "hardened," "without faith," "disobedient," and "enemies of God" whom Christians have "replaced" as "true Israel," are among the many ways that readers encounter Paul's views of Jews and Judaism in today's translations and interpretations of this chapter, and throughout the letter as well. In the chapters in this volume, Nanos shows why these translations and interpretive decisions, among others, do not likely represent what Paul wrote or meant. Each essay offers challenges to the received view of Paul from the research hypothesis that Paul and the Christ-followers to whom he wrote were still practicing Judaism (a Jewish way of life) within subgroups of the Jewish synagogue communities of Rome, and that they understood Paul to observe Torah and promote Judaism for their communities.
The dominant portrayals of the apostle Paul are of a figure who no longer valued Jewish identity and behavior, opposing them for both Jew and non-Jew in his assemblies. This prevailing version of Paul depends heavily upon certain interpretations of key "flashpoint" passages. In this book and the subsequent volumes in this series, Mark Nanos undertakes to test a "Paul within Judaism" (re)reading of the apostle, especially of these "flashpoint" texts. Nanos demonstrates how traditional conclusions about Paul and the meaning of his letters are dramatically altered by testing the hypothesis that the historical Paul practiced a Jewish, Torah-observant way of life, and that he expected those whom he addressed to know that he did so. Nanos also tests the hypothesis that the non-Jews addressed were expected to know that his guidance was based on promoting a Jewish way of life for themselves, at the same time insisting that they remain non-Jews and thus not technically under Torah on the same terms as himself and the other Jews in this new (Jewish) movement. In conversation with the prevailing views, Nanos argues that the "Paul within Judaism" perspective offers not only more historically probable interpretations of Paul's texts, but also more promise for better relations between Christians and Jews, because these texts have informed Christian concepts of, ways of talking about, and behavior toward Jews based on the premise that Paul considered Jews and Judaism the mirror opposites of what Christians should be and become.
The commentary tradition regarding 1 Corinthians unanimously identifies the "weak" as Christ-followers whose faith was not yet sufficient to indulge in the eating of idol food with indifference, as if ideally Paul wanted them to become "strong" enough to do so. Commentaries also do not hesitate to explain that Paul advised the Corinthians that he behaved like non-Jews (e.g., ate idol food) in order to win non-Jews to Christ, convinced that he was free from any obligation to observe Jewish covenantal behavior--except when he expediently chose to mimic Jewish behavior in order to win Jews to Christ. Similarly, commentators continue to conclude that in Philippians Paul called Jews "dogs" for upholding the value of undertaking circumcision, and that he renounced such identification as "mutilation." None of these interpretations likely represent what Paul meant originally, according to Nanos. Each essay explains why, and provides new alternatives for re-reading Paul's language "within Judaism." In this process, Nanos combines investigations of relevant elements from Jewish sources and from various Cynic and other Greco-Roman contemporaries, as well as the New Testament.
Paul's letter to the Romans, says Nanos, is an example of Jewish correspondence, addressing believers in Jesus who are steeped in Jewish ways-whether of Jewish or gentile origin. Arguing against those who think Paul was an apostate from Judaism, Nanos maintains Paul's continuity with his Jewish heritage. Several key arguments here are: Those addressed in Paul's letter were still an integral part of the Roman synagogue communities. The "weak" are non- Christian Jews, while the "strong" included both Jewish and gentile converts to belief in Jesus. Paul as a practicing devout Jew insists on the rules of behavior for "the righteous gentiles." Christian subordination to authorities (Romans 13:1-7) is intended to enforce submission to leaders of the synagogues, not Roman government officials. Paul behaves in a way to confirm the very Jewish portrait of him in Acts: going first to the synagogues.
Intra-Jewish conflict in Paul's communities After taking on traditional interpretations of Romans in (The Mystery of Romans, Nanos now turns his attention to the Letter to the Galatians. A Primary voice in reclaiming Paul in his Jewish context. Nanos challenges the previously dominant views of Paul as rejecting his Jewish heritage and the Law. Where Paul's rhetoric has been interpreted to be its most anti-Jewish, Nanos instead demonstrates the implications of an intra-Jewish reading. He explores the issues of purity, insiders/outsiders; the charactor of "the gospel"; the relationship between groups of Christ-followers in Jerusalem, Antioch, and Galatia; and evil-eye accusations.
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