Fuzzy Gentiles

fuzzyOver my last two posts here and here, I’ve considered the anti-Judaism in the earliest of Christian documents, Paul’s First Epistle to the Thessalonians. What exactly did Paul mean there when he said that the Ioudaioi (the Jews, or perhaps, the Judeans) were guilty of murdering Jesus and the prophets, and had thus earned G-d’s enmity? In my first post, I looked at the uncertainty in the meaning of the text: when Paul accused the Ioudaioi, did he mean to accuse Jews, or Judeans, and all Jews/Judeans, or just some Jews/Judeans? We reached no firm conclusions here. In my second post, I considered the inherent uncertainty (I called it “fuzziness”) in who would be classified as an Ioudaios. Following my teacher Josh Garroway, I concluded that Jewishness in the first century could be seen as a continuum, with those certainly Jewish on one end, those certainly Gentile on the other end, and a group with uncertain Jewish status (proselytes, apostates, diaspora Jews, Hellenizing Jews, G-dfearers) in the middle. Unfortunately, these posts did not tell us what we wanted to know about the nature and extent of Paul’s anti-Judaism. We’re still not sure who Paul meant to accuse and what he meant to accuse them of.

But so far, we’ve failed to give much consideration to Paul himself, and to the substance of his writing. It could be that 1 Thessalonians 2:14-16 is simply an isolated passage in Paul’s writing, motivated (as one commenter suggested) by his disappointment that his fellow Jews had largely rejected the Gospel message, but otherwise having little or nothing to do with Paul’s core message. I’m about to argue that Paul’s anti-Judaism is important to understanding Paul. But to make sense of Paul, we need to go back to our discussion from last time, to the idea that the classification of Ioudaios was a fuzzy thing in the first century.

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Fuzzy Ioudaios

ryeIn my last post, I looked at what is probably the earliest anti-Jewish statement in the New Testament, Paul’s diatribe in 1 Thessalonians that it’s the Ioudaioi (commonly translated as “Jews”, but possibly meaning “Judeans”) who killed Jesus, persecuted Paul’s followers and murdered the prophets, thus incurring G-d’s displeasure and earning G-d’s wrath. My question there, and here, is: who, exactly did Paul intend to accuse? Did Paul mean to be understood in the way many Christians historically have understood him, to condemn all Jews as being murderers and enemies of G-d? Or is it possible that Paul meant to make a different and more limited statement?

In the discussion following my last post, some of my readers made helpful suggestions on how Paul’s diatribe might be interpreted in a less anti-Jewish way. Following the version of 1 Thessalonians set forth in the New Living Translation of the New Testament, we discussed the possibility that Paul meant to condemn only those Jews directly involved in the death of Jesus and the prophets. But while it might have been possible to distinguish a segment of Jews who played (or did not play) a role in the death of Jesus, we were not able to identify in our discussion what subset of Jews might (or might not) be associated with prophet-killing. There’s no evidence in Tanach that any Jews killed prophets (we have one minor prophet reportedly killed by one King of Israel), but if Paul meant to condemn those Jews who had failed to heed the prophets … well, that would cover pretty much everyone.

Perhaps last time, we approached this question in the wrong way, as a problem in the translation of Paul’s epistle from the ancient Greek into modern English. We approached this question as if, if we lived in Paul’s day and spoke Paul’s Greek, we’d know exactly who Paul meant to condemn. But perhaps Paul’s accusation lacked this kind of clarity from the get-go. Perhaps Paul intended a “fuzzier” sort of accusation.

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