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    Jews and Christians in the First and Second Centuries: How to Write Their Histories. Eds Tomson and Schwartz. Brill 2014

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    Jews and Christians in the First and Second Centuries: How to Write Their Histories. Eds Tomson and Schwartz. Brill 2014

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    How Later Contexts Affect Pauline Content: or Retrospect Is The Mother of Anachronism

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    Jews and Christians in the First and Second Centuries: How to Write Their Histories. Eds Tomson and Schwartz. Brill 2014

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    Jews and Christians in the First and Second Centuries: How to Write Their History ate ty Peter. Tomson Joshua Schwartz, BRILL, This dig offprint for restrlted use ony 2014 Koninkje Bell NV Contents st of Conebutors 1x Introduction 2 Varieties of Judaism and Christianity in Late Second Temple ‘Times How LaterContexts Affect Pauline Content, or: Retrospect ithe Mother of Anachronism 17 ‘Pauls Ferien Flourishing before the Cris Mapping Judacan Society in the Fest Centuryct 52 Byalheger “The Carabos Alfa (i Flace 96-0): An incident Emblemati of Philos Poliieal Pilosphy "70 audouin Decharsux ‘The Jwishness ofJude-James-Hebrewsin Light of Purity 80 ‘us yan de Sand parr Te Period of the Revolts 66-235¢8 Animal Saeiice and Political dentityin RomeandJudaca 105 “Jemes B Rives Why Did Judaeans Goto War with Rome in 65-678? Realis-Regional ‘Stove Mason ‘This isa dghal ofprin for resected use only | © 20 Koninklke Ball NV ‘Men Casually Armed agains Fully Equipped Regulars The Roman MiliaryResponse to Jewish Insurgence 638CH-185Ck 207 ‘Abia Goldeworthy ‘Yaone Revised:Jowish Suva Inthe Wake of che War of Destrucion 238 “Joshua Schwartz ‘The Desructionof the Temple and the Conformation ofJudam and Christianity as ‘Esdrew Overman Socio-Economic and Cultural Developments inthe Galle from the [ate Fito the Early Thi Conturyex. 278 ‘ee Saft Pane Post-Revol Jewish and Christian Identities ‘Jews and‘Chrstians'in the Fyes of Roman Authors 1008 333 Jota MG. Barclay ‘The tas uaicur: ts Socal and Legal Impact anda Possible Relation ith Josephus’ Antiguities gay ‘Maras Heemaira ‘The Didsche, Matthew, and Barnabas as Sources fo Early Second CConturyfewish and Christin History 398 ‘ter Tomson Beyond Sang: Laws of Minin in Tnnate Literature andthe Barly Rabbink Discourse of Mid 383 ‘Adel Sehremer “The leo the artan in she Anclent Daspors:Celss and ie Jew 398 Abert Baumgarten Thisisa digi offprint for esteted use only | ©2014 Koninlfe Brill NV 2etser Hae a Damones: Shared Ancient Jewish and Christian Discourse 49 shay Rasen Zvi Abbreviations 455 ibliogapay 458 Indexof Ancient Sources 51 IndexofNames 535 ‘Ths isa dial offprint for estieted use only |® 2014 Koninkljke Bel WV How Later Contexts Affect Pauline Content, or: Retrospect is the Mother of Anachronism Paul rdriien Hiswrians lookbackwards, We allstar from our vantage pont in the present and work oursdes int an Imagined past. But dough story always done ‘uelvar, Ife lived only forward: we all move from our present ino the dic unknovabilty of ce futare. fn urhistoveal wok we want orem struct the expirlences and clicumstanoes ofthe anclent people whom we sady, we must foreswear our respective knowledge, ecause i ges us 8 perspective on ther ives that they themselves could not possibly have had. ‘We, looking buck, know how thee sales ended; they ving thelr ves, dd All historias, 1 imagine, strggle with this problem, As an historian of Christan origins, however, am particularly aware of the long shadows east backward by events and by patterns of thought or of behavior that fll well after the ifltines of Jesu, the orginal apostes, and Paul, and that peri tently obscure aur view of the movement in its eles, most Jewish, most radioactively apocalyptic stage. Inthe present esa, I woul lke to consider fiveof these hisrigraphicaly well-established, historically bane ocasons for retrospecton~ thus retojection - tht afet (and to my mind compro mse) our interpretation ofthe mision and message ofthe aporle aul They are founded wpon events andor circumstances that either post late his fe time oF if contemporary, are made to cary ater theological right. These 2. The cultural and religous diference and distance between Jews of the ‘west dlasora and thee gentile contemporaies, ‘Gr eerie wage sce tren ttn ulm eno 8 Fase The mma se mak od poly nthe cet ey Us pana, {rain iy al nar pine nnd oii’) ror ‘he urs sl puns Mil, Mingo an ad Ely Canes A he Ta pment eg Mazon, Je san ao er Cone Ait ‘hewn nd boating fe talon wien, esting Chitin ey Sey Toe Mons pins but pel prided by Reson agents Se oo on Hn on chen as ‘This digtal opin for restricted use only | © 214 Konnklke Bel NV 18 nxonisen 2. Thedesttuetion ofthe Temple m 70s 13 Gentile Cristian’ (or gentle Cristiane) forswearing the Jewish observance offewish ancestral custom (the works ofthe Law’). ‘4. Pauls bots ging and getting synagogue dsepinary punishment in conse quence othe ealyeugeion. ‘Majority suleare’s aggressive repudiation ofthe church (Le, dhe Roman persecutin of Chrstanity). ‘The various misreading and false descriptions occasioned by instances of ‘uniting achronism ar ll interrelated. To unpack them, til nity ‘consider each fmf points separately In my conclsin, Iwill make some Interpretive proposals for how we might proceed to reconsiuct an apostle nore at hore in his awn eiteumstanes than in ous. 1. Jeweand Pagans inthe Wester Diaspora ‘The Jewish community in Babylonia was the product of an ele, the defeat of Jersler by Nebuchadnezzar. No such exile stood behind the western 2 dp dacs testes ace ands A Morn at The conan ‘si ft ela, Jer a Grr See depo; oe be ae acim 40-43 (ews ape) ed -t (eae nwiin the brdr ‘ont fate el ethnographer) On he xan or me ary, Jo {85-99 an Gen, Dayo ao Rates, own Py i. ging sot tr he Miche, gute he 7 nthe Jew ope (tara eta ‘min dnt} Hi hw at ow wet ge epte oerpople adutoahdy ewe oon i ta ae hin lain Boa neti ‘hefner ut Freean —na ‘Chat si ao Fen Jinn he Nato 20 Pag en er ‘lund er nc pop than We fr ui bat lk ‘fant ote, oo mia lp bese ose venta Chi thn) le cen hone that nary ode ett Se Pen, Mandatory ether legen ih opie sve lfm ee Sembee elcid edie eth ner nem sh dn “asco yer Joes wed helo tangenntofrba ng es rede Tak ihe Ot pit he pn nen et sy ye ‘lan Dd cnr ora inpsonal mail Rome ‘This isa dig offprint for restricted use only | © 204 Koninklijke Brill NV ‘What wee al ofthese people ding? They were publlally demonstrating respect or the gods of oxhes and, by exenslon, respect for tat gos people Some gentis thought that the Jews’ god was lower, cosmic de adaimon — bis involvement inthe organization ofthe lower material universe, his pen ‘chant fr bleed sterifces his patronage of one parteular ethnic group, and, ‘specially afer 7ocx. his defeat by the gods of Rome all sugested as much — ‘but he wa il ecagnized as power Magicians n particular were pari toward him. Donor plaques and moses procaim the benefactionstothe Jew ish commurty of sympathetic pagans And Iiteary evidence from dhe fst century BCE the Bh century Ce, from genes both pagan and Christian, speak to thisgentle presence de synagogue? "Meanwhi, Jews acknowledged the existence and the power of gods other ‘han thelr ox, and showed respect to them (and, thus, theirhumans)-The “ve wer othe chine wie lie ing — Teas hrks ‘ermangchacheapnecmpinefCnstancancaane Ono showing atot elon i Pee, lang the Nts, tes. (nemlenlthegedeflanel eto, Fe Osteo ft Casa ‘spaniel, pl Ongena Ooi Cas ‘antes pdclethe patter presen rth 5, ‘etagrstunberofCheisins-inparicarennangarnittadManchee ‘pul betwen Be ody he igh the Jv gn helt th entry Aging Former mer Fists al sil ety the ow go demon Fhe Cre tla vec ood can demons anced ‘hrs eta onda pecans th Tl cuts. 2 Apa Duala pond foun The es argh enter ed no wat see arlover ad ral page ts ui dens 0 Tastes On A 17 Foroneuel np scFv Magali Ononstath namef Abate Gl fs the Go eo” by member oft oh on pert Gad and when hye dan bt ala ae ‘ode inmtge nd spa Gel 4 Se fart Aland Jv Hens 1 depp pec mgt etal sal rs ama pala th ‘eave hman oe dtu tho tons pablo ‘iene ago enn tagein pec cunt or san pin foo ington which Lo Te Ac yap ae Reo ea (eet fe! laren Healy Co i psi ne ‘svertoatomthe hi centro thot ing th nesting post at ‘a tenn John concretion gt Cis es apn. Page comps bout an fesenting ras salted meagan a ‘eae Chit tens 9898 Csi omen on pan om hn dang lb cd aoe gal ffprint for estited use only | © 201g Koninkjke Bil WV existence ofthese gods was attested first fal n Jesh serptures, most espe- cally Palins The Septuagins translators seknowleded these dete with some defeency, suggesting tha lations with them shouldbe handled gently, hen they change the Hebrew of od 27, Do not revile Godt the Greck of 228 Lex: To not reve the gods (tus thous). Commenting on this pas sage, Plo of Alexandeia salutes is wisdom, since evil each other? gods slays causes war (QE-25); and he oes onto note that Jews ought also respect pan rs, who are ofthe samme seeds the gods 26). Jews invoked pagan gods on wave plaquesund insynagogue manumision inscriptions they ‘showed rspecto them in funding dedicate athletic eompetitions they pa ‘Nelpatedn He enstickinahip diplomacy by conjuring dstantunions between patarchalfniies and Greek gods True, Jews generally cer to have drawn the linea actly participating in public cule but, depending on thet oles in their tes, they would have been at least presen, showing respect and el ly, when suc -ule was offered. Everytime we encounter Jewish ephebe, 2 Jeviah towencoanclo a Jewish solder ra Jewish actor ora Jewish athlete, ‘we finda Jew dented as Jew who obviowly spent parc of his working dy demonstrating ourtesy to gos not his! ‘Their own god ews nonetheless insisted ~ despite their equ instence con their gods ethnieity ~ was as the supreme go Such a position stood in tension with the canons of philosophical padeia according to which the high- cst god wasradkally transcendent, perfect, unmoving and certainly above ny involvement inmatter time, and change! Haucated Hellenistic ews squared this cre through several strates They generated allegorical undestand- ‘ngs of eheir om sacred teats, which eshioned depitons of divine activity. ‘They deployed ange as the high god's agents, thereby aso insulating him te Sevan et Th Shi ot either page il a ha ‘ipslntraton eden ne 1 Themen lew Dp section Halen ch, Mesand sree apna ala rn an ein lama je an the Greta oa and i aaj, At ao 3 past: Dosao, ‘eka nth ot yy On Macon asec ode “Ampanosand Hp aor minions, Levy, ‘fsa eh ale th rin on Lv, Ac Se panna oS lan gro nd tte mo foo ‘hs pandeierof aha x nephan Ayn a Me oes, op Dpimay 786 Gren Jews eps 53h 14 ocr te ompintaoat-andphenphersinedy —thJowe tens thn Scrpe vale hacer oft high pel gala eacomparion ‘pp eri nd Chan thee pod cA 98 ‘This e a dig offprint for estited use nly | © aor Koninklijke Brill WV from any compromising behavior Some Jews suborlinated pagan gods to their own gal by ideniying pagan gods with celestial odie, as did Pho in ‘scommensty on Genesis. The imament, hesaysithe most holy dwelling- lace ofthe manifest and vsle gods (hedn emphandn tka aisctn, Op ‘-27}:manifist and vile godsare lower than the highest, ivisble god* And, Finally, some ews subordinated these gods to thelr own by designating them “demons. "The gods ofthe nations are daomania sang the Psalmist in Greck (2 95 tex: a datmon was spetically a lowe, casmie god Their images, ‘theidos, might be mgaary (Cor 4.1039}, butthe gods themselves were real [ncorkis© How do these considerations affect how we regard Pals cultural context, and ths hav we reconstrct hi mission and message? ‘eu urea social word. Fst we should not be taken n by pagan com ‘lint abou: Jewish separateness: Learned Graeco-Roman etn stereosyp- 15 Heisei mpd ay vie dg Sgr tbgethe op Benen God ante we rows ages tab Gd opin (Wi) nh ‘on (lg ly Sea i te Camera Te oer en, re (ents nthe ler mtr atin Meee confer ring Ct 1 Ging (Dal J 5 Pog elo hore gle ar omens “he ier Osun ron pens Ap igh ge Sy (ear opi whe rig ne ath ar ors gl Bor ol, that mete ate ot cetera my ae ing {a hss Gd Whiner acl of a arate ik ‘emetic papa ofthis geil Catenion Sven font. 14 Winn Pa nies th yd wih comic tact might be malig the same Gla test tsb ae (48). bt borat, ir hes ymgnps die mosis nda pees pg side tes, howe ‘eri woul pic hablo th hgh (hath eh) 5 Tan dons old beer od or ese Cv on Marc nl Pop ‘l,m Sate ot able Dat Se Hellen owe (ach the autora Wes ho Pa) tak one eee bal at ‘hey wrth wrasse maton’ aloe [pp] nd te Piss peter tocallthese go ather than ‘eno act hen ‘ago a Bei at wt tare he get ‘ems wat thy at a en ey ny ay wt we ny hier ey ‘meee Dec Ds 26 Cite An ec loon dso fhe gl of gute 1 ane ‘mmf he may fotos bt Fall er Hleium singed ho wn wee ame om hei psa epee ‘Ths isa digal offprint for restrited use only |® 2014 KotnlkeBel NV ow Lani coves ArvECr PAULINE CONTENT 3 {ng routinely lee such accusations ofant-sctl behavioral foreigners!” The antJewish material happens to loom especialy large inthe extant et dence because the ater church preserved and amplified so much oft Often, ‘modem New Tistament scholars wal repeat these aecusatons of annishness and separate tn explain tensionshetween Chest follwing and non Chris folowing ews with aul pre-and pose Damasens servingon bth sdes of the fence) of betwen James people and Paul (the famous fod fight of Gal), oF between Jewist and gentle Christ followers in mixed efi ak at Antioch orfom). But as the rch and varlegated remains of Hellenistic Jewish etre, both Inseipional aad tera, atest (s do other pagan complains about fellow Pagans who Jucalz) Jews purtipated vigorously in majority culture socal pollen and inellerualy. In many ways, excep for tht genera demuoral regard publ pagan cut Js were na all hat separate A igh degree of socal integration coexisted fr them as for other ethnle groups, with eiglous— Deter ethnie—distinctivenes ‘And in the Craeco-Roman cy, pagan Jewish trafic went both ways ™ The synagogue, ate of ethnic reading house vas prt ofthe urban lndscape, 17 enon faci th define sy elo Bk "he and the oe 1 Quest fo «compos af tpt ad ato sas. Acuatons of aman esate ay nt ll bh pracy meta ta a toothpick ives aman Seid 18 CF Amal Si lw n whine am he ge oe fr tn sis brunet te Greco-Roman sre fr hate tise acumen i hr pp hat ato wen nd ae evens Asa etrtmet nl xan bes Gre aan tig {rls tin sed al pected ote sn Gf bet cl belo ei uve frets on Pec, Crp an Se (Orton ss) on aha an ene (7-8) onal (and Seam 7-9) wl are ose) Ad psy heh tram ‘ecg th eco eas hy predated by th ta Toe ech pu tm wold ab distin eee he trp Peon pawn Women st pe Pals ‘Su csr ofconforbl ci ed winter, whi pn Ti play git Apo, prolate ed wprten wl och olen anniny) fate Sand angle ha wring hr 19 Thao a po “This ea dig offprint for esticted us only | © 20 Koninkljke Bell NV 4 raEoRIEsER not only architecturally as at Sardis), bt socially. Pagan presence in Jewsh ‘community activites was voluntary and adhoc. These intrest pagans di playa range of behaviors from oceasional droping (such as our magicians ‘who grbe sbi stores when picking up important information aed to invoke the Jewish goin spells) extravagant patronage (auch sla Severs ‘onstruction ofthe oor Acmoni) to eo-elebratng the translation ofthe 1x (Pil ie of Moses 24-43) o personally adopting some Jewish ancestral practices (ie Juvena famous god-eaer,who restson the Sabbath, Sat496} ‘These peple were not halfway convert to Juda: pagans who crated thot line and who rally affiliated othe Jewish pote. were i thei wn ‘category, ocaslonllylsapproved of hy fellow pags for committing an act of ealtralteason2® But chough some converts to Judaism had probably ist ‘been god-eees, god fearers as such were not converts They dil nt re -nounce their native gs. They associated with Jews qu pagans (ua Severa ‘waa priests in the Smperil ets Lakes centurion Corel, another syn- agogue pare, even f tne, would have been understood tn actively wor ‘ship Rome's goss prt of his position as an amy ofcer, Acts 0). And this ‘evidently musly comotablesocaleigous accommodation on the part ofthe synagogue tovand gents whether pagan or Christian persisted vigor ‘ously (u9Commodiass and Jobn Chrysostom keen regret) wel nto the post (Constancnin period 13> _ Foren oft ie saship on pg comers ous se Pen, ‘nn te Cem of Gees, 5-98 ad mo Now ee she, Beings, end, Manon Rone 93-9 ovenon scl ey oreoeeing Ds am Hite el Ts Hast 2 Se holy ‘aja = 21 Coben eninge venereal ering igniter oto Elo Coit ney On tecaayo Far ane pe whe dingo go thi atespntos 25 On van eter nevi pes roe Ina Ch Ate sen Fot Camm on pgs npg mw 8) Ch ia ‘potsacmasy Apt foe opt enacts opete ‘ean wh tnd pap otha ehh [sj getter wumpe no at aan) on Kipat (3) a joining ee (hat oct slap} Wien nos a ob, Thode ‘al he pitts Hewat tle Chine get lng Wien Cpt andte mtu ally Cole ah Sk ‘This sigh offprint or resucted use only | ©2014 Koninklijke Bll NV ow Laren courexts APPRCE PAULINE CONTENT 35 or the isteantuy then, and especialy when we tempt reconstruct. ‘he czeumstanes of Paul's msion, dhs the meaning ofhisleters, should we notat least ask uselves he Temple sceammodated a pagan presence, andif ‘asporasynayygues routinely accommodated pagan presence and part ‘on in Jewish eommuniy activites, then what coud possibly be the problem ‘with Christ ftlwing e-idlatous pagans partpating in Christ-following Jewish ella, and in daspora synagogues more generally? Ics question ‘which {will tum below. Pauls cosmic social word. n antigua gods existe ar of the evidence for thee exsterce was the humans who worshiped them: n antiquy, gods ‘and humans fomedfamly groups (True forJews designated the'sons oftheir sod, as well as for pagans) Cult was an ethnle desigoaton, and ethnicity was. cuti designation. tn shot what we think of as ‘eligi ancient people considered inherted ‘ancestral custom paradass pata, ta patria eth, mos ‘maior ot patriot nomo2®Busebeiao pits, pty did not measure what ‘we think of as inert or strength of belie so much as attentiveness inthe execution of thse protocols and fr good reason: improper cult made gods angry. rope cut please them, and inelned them wo be gracious S alo pists and fdesotentransated ‘belie pists indexed conviction, thats confidence that the ancestal protocols in fact pleased the god fds (often translated “ai, an atte oF loyalty tothe mos Romanarum (traditional eustoms of the Romans) and scrupulousnessin performing them ‘When Pal vol his mission npartbus gent, 'o the land of the genes! then, he encoustered these gods ashe encountered their people. And since he told their peope to stop honoring the gs images and to cease patcpat ing in saris to ther, Paul (naturally got onthe gods bad ide. Te wae 3 ‘os of dsipkship. These lower eosnic ods the archontes tw ns toutou, ‘nad ervtied th son of Pal’ god (sCor 28); now they perseeuted Pal and Pauls Chis folowing gates whom thereby shared in the sulerngs of {Sich the tuto Ano Gla Papin enncgeta thane de ‘tematic hse in of eos pt am (ail trove toe hiss oly ther apo enn the meme 24 Oh el Gof ox Bd, fra am onthe sition be ‘Ain mn pn Me rh mh ly rere espe phan els Jon nip pana 25 Asthosters tat ata enaged etry amactin Nama aden (cps ya pi) ml uring fF, Moran) ho sh ‘semen! the eplcin athe wich met eg ne spends tone pal eon anasto. ‘This is digtl open for restricted we only | © 214 Konnklje Ball NV 26 noniesen Christ. the thas nanos toutow had line the minds of those who refased Pauls message (2Cor 4). The deities formerly worshiped by is congregations in Galata, e says, ave no ‘gods by natu’ bu simply cosmic ighe-welghts, Stichia unworthy of fear of worship (Gal 8-9) Such gon fact are mere ‘damon, siboednat deities demons; (Corwo2o Indeed, there are many theo! and many lors! he tells his Corinclans (8-6); but soon, these lower powers ~ every arhé and every exousa and every dunamis~ wil themselves facknavsledg che go of are when Christ defests them and establishes the ing of isfaher (124-27). nthe End, these superhuman entities wher ‘ve they ar = above the earth or upon the earth or below the earth ~ wil acknowledge che returning Jesus (Phil 220). The parousia of Christin short, Desdes raising the dead and transforming che ving (1Cor 5.23514), would ‘ing bone Gterdmomerng fr the Hellen eosmos. Inlight ofthis cosmic context of aus mission, how should we understand ‘is message To deseribe him as 'monothelst and he gentle former custome ‘as poytheurely misses the mark, Like most ancient people, aul moved ‘widhina god congestedunlverse,andhe knew the felsre (uke Philo) to Insults ods and to defy thelr powers no because he doesnot below’ In these other gods, but because he els emboldened empowered, and some ‘what protec by the pnewna of his go Throw baptism he communicates thisspiricodhemembersofhis ektlsa/as wel so that they too,can defy their sods hy reneuncing hee worship. ‘This defince tok a paticular form: Paul demanded that his gentile stop raking saris before the images of ther natve gods The Eucharist, for ‘hem, wouldstan in for thee forme Late; they, pe filled, would be God's Temple-Did his mean that Paul hada problem withsacricettsel? Didhisnew elisa nthe dlaspoa replace Jasons Temple? To answer this question, ‘wehaveto ship forward in time, odes, and the Pst Revol, 2 TheDestruction of he Temple in 7oce ‘The Temple and its city ad long focused the pride andthe pet ofthe wide fhunglewishnation. Hots had drawn Jewsonpleimage throughout the Roman ‘word and beyond. The Temple itselfhad been the beneidary of n enormous ‘volume of whuntary donadions, is scr! etquette was seen as concn wet Eph On eer oping te os 7 ‘This dgtat opin for restricted use only | © 204 Koninklijke Bell NV ow ia coxmeets ArvECr PAULIN ComTENT "7 ‘ous since the dys fares wanderings withthe aber: inthis sens, the scrfces had ben part offsets worship even before coming into the Lan Deserptons ofthe ways thatthe alte fnesioned wove throughout the bet ter pat ofthe Fie Books of Moses and were ths proclaimed in community ‘wherever Jews atheredon the Sabbath to hea the aw Praises ofthe Temple ‘wer enshrinedin dhe pls and in the prophets. The desir to ebuild eater ‘ohad in pact hele the hellish war under Bar Koka. Later abel tr Aiions preserved (and expanded upon and oceasionaly invented) the details ofits protocols The day ofits destruction, the nnth of Ay sill moumed and ‘marked by a fst. In Js earges and beneditions from that day t this, prayers fo its strstion and forthe restoration of Jerusalem have assumed prominent andpermanent place. For the Jews ofthe ancentwestem dlasprs, though, in day--day eens, how erumatle could the destruction of the Temple have bee? What pct: ‘al cdference loss make? For hundreds of eas by the year 7, the vast tmaorty of few ad ved outside ofthe Land of lel, (East ofthe Empt,n Babylon, they had lived for even longer) Generations ofJews spanning the cen tures betwoenthe fist and second destructons had never experienced ling in the Jewish hxmeland atl, and evidently had accommodated themselves 1 this fact. Wel before the year 7, the vast majority of Jews in the Secon ‘Temple period had never gone on pilgrimage; thus ~ again well before the year 7o-the vst mijorty of own had never sacrificed atl Inlet daspor ews ‘were ong accatoed to honoring their god without offerings and sacrifices, ‘beeause such oferngs in principle could only be made infrusalem2” In this respect, with the Temple destrcton, nothing changed Instead, trough the cycles of reading ther sritures diaspora Jews could hear and learn about these surifceslong before 7, They could ad did continue to doso longafter ‘the Temple ceased to ext wil late this cbneraton to Pals reo context shoal ‘The relative muted tauna for the dlaspora notwidstandng however, a ‘mall body of iterated Hellenistic Jewish texts, within ery few year of the Roman destrucion, do focus quit deliberately on the fll othe Temple. Lam speaking, of enarse, about the synoptic Gospels and the Gospel of Joh. All four writingslink he Temple'sdestructionto he death ofthe man characte, {Jess Jesos ime at drmatc moments ia Jerusalem, predicts destruction Sr Toa ig acu he ido met 8 Cx temple nin in ep teats nsec fhe wih vn (6-75the man dre th tpl Se dacon nna ‘This isn digial offprint for restricted se only | © 014 Koninklie Bell NV 28 rasmussen (kind paral; Luk’ Jsus all but names the oman legion that does the work, Lb g43, 2220; John 239 and 148). Why dl God allow his ‘Temple to be destroyed? Because, these texts answer, the Temple priesthood, ‘in cooperation with Rome, had sought to destoy Jesus Measure-for measure, the priests gt worse than they gave. Jesus was raised and would returns the ‘Temple, meal, was:no more2* Difeent expels present Jess’ relatonship othe Temple diferent, and trying to divine the historical ese beneath or behind those diferences often ‘ase 8 pa pro toto when imagining Jesus aude toward his native ta ‘ions more general ~ fuelled the Jesus Wars in the itor and gos. Despite whatever progress since then that may have been made in reconstructing Jesus of Nazeth as Jew of his own time rather than as a gentile Christan ‘ofthe posto period ofa lefcleaning lberal of aur own ~ and there hat been some ~ certain ies fixes continue to contol too much ofthe conver satin, esus some scholars stl ini, dno like pur rules which ie also ‘why hea tached sick people, who were themselves impure and b) did not like the Temple hierarchy of fr that mates, the Temple, which was ringed round wi oppressive purty legisaton. May scholars continue co examine a oupe the scene atthe Temple courtyard, where Jesus has at the money ‘hanger, for evidence of his personal antagonism toward the insttation, oe atthe very bast for evidence of his selFassertion over-agaas the Temple [andthe estaslshment ofthe chars oenemengsas the sgnparecallence fof the histsal Jesu’ renouncing the Temple scifias themselves (This ‘lespte theft at least in the synoptic talon, chat the Buchartste formula \suttered ovr the cooked flesh as karban esa, avalable from only one place ‘ntown) ‘As esus ges so goos is poste Paul: The antiemple, ant sacrifice stance sttibated tothe one i then ateibtel to the other Jess cid not ike pty rules then neither did Paul (Proof he mingled wit and even ate wih gentiles, 38 Onceays that Mar expec by laying wih the comp Ye dae ‘ites thee and that eny bape gentile who continues toda soto be shunned (59-3) But what about the ‘meat that such saerfes produced? ‘Et whatever isl inthe meat market ‘without raising any question on the ground of conscience (2s) What about ‘ating pagar meat ina pagan house ‘Eat whatever is et before you without rising question onthe ground of eonseience (127). Mos are nohing the all the prndhts ofthe eanth ae the Lord's ~ oth reasons, Paul sus. go ‘head andes (35-27) Te only reason noo eat if llaw Chse follower Instat out of scruple. (But fsomeane say o you, "This has been ofered in secre then do notes tofconsderation forthe one who informed you, and forthe sake of eonscience—not yous but his 1028) ‘Paul malas tis ast point most succinely in Romans 14, where he again ‘kes up these sues, the freedom to eatand the conscience ofthe ‘weak’ Do rot for the sake of fod, destroy the work of God! (Rom n:20) Ii inthis Sealy mang wine an in pr trstigy hte ot Nor Pete sla tie int be pa ttn Cit ents an Tr res (ie socal Sandy rpg some Fal an pater the ke ‘os hare, Gton land Th 7 Gert Po 86, Ste, each. 57 lvl ees ly evenly the ee of te ling centri han se feats eed thes Chin cna antepcily {Gothen Chritane sha Mao eran or Fst) hth helo oh cp wo file he ncn hat hone ae eed. Te ‘hein Cerin rote ta fam otis hep 8 Provera al urate ater Pr nis ae ole Ci lowe Sol sy mare oh pe ene wold ren tht yl asin to rte dames eles Hodge, Man ean Unblee 59ers Cit lorng ete red oe sy gee ‘empha hen eqn normal dsopor ewes 41 Tet e pono quan bow nie mt hee and pea he ene wetncocens noms wae notary ‘thon nd fame pg od eth one tant eyeing al ecg wih day. "This dig offprint for ested use only |® 2014 Koninklijke Bll WV mouie connie 38 chapter 0 were Paul famously states Tknow snd am persuaded inthe Lord Jesus that noth gis unetean by self Dut Its unless to one who thinks it ‘unclean. Rrerything i indeed clean; (1424 20) ater the apostate Pau ‘no traditionally pious Jew could have such an atte toward fod, Indeed, as some read this passage, Pal statement in Romans 1414 constiutes nothing les than fundamental eetion othe Jewish aw none os most sensitive ‘dimension tat nthe Septal distinction between clean and unclean foods: Thwonder Ihave always thought that, fall we know, Paul maybe repeating here for his gates what was a practical mods vend for dlspora Jews at unless standalies someone else n the community. As fr nothing by self being pure or impure, even ater rabbis construed these as assigned ot Anat categories More recently, however Daniel Schwarz has ramed Pals

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