Download Jews and Judaism in the Graeco-Roman World

OHALAH PRESENTATION:
SYNOPTIC GOSPELS FOR RABBIS
Led by Rabbi Ed Stafman
Matthew & Luke As Editors of Mark and Q
 Comparison of Mark 7 & Matthew 15: Clean & Unclean
 Generally, attacks on Pharasaic extra-biblical tradition
and Pharisees as hypocrites.
Note: Jesus (according to gospel writer) was not only one
rejecting Pharasaic tradition; so did Saducees and DSS community.
 Compare Matthew 15:1-2 & Mark 7:1-4
Why does Matthew remove Mark 7:3-4?

Compare Matthew 15:15-17 & Mark 7:17-19
Why does Matthew remove last part of Mark 6:19?
(Consider Matt 5:17-20, Sermon on the Mount).
 Matthew 15:12-14
– why does Matthew add these verses?
First Century Religions in the
Roman Empire
 Early Judaisms
 Early Christianities
 Greaco-Roman Religions
First-Century Jewish Sects
















Pharisees
Saducees
Essenes
Fourth Philosophy (zealots, revolutionaries), included various groups like Sicari, famous for guerilla
tactics
Philo & Alexandrian Jews
Theraputae
Samaritans
Herodians
Priests and Levites: Temple functionaries
Scribes
Proto-kabbalists
Proto-gnostics
Non-affiliated
God-fearers in synagogue
Imodeans, Gileads, Galileans, Philistines, & similar neighboring groups
Followers of various charismatic figures, often miracle workers with messianic expectations, e.g.,
Jesus, John the Baptist, Honi, Hanina ben Dosa (killed by Romans), Simon bar Joseph (Josephus
discusses, killed in 4 BCE, associated w/Gabriel’s revelation), Athronges (led a revolution, killed by
Romans in 2 BCE), Menachem ben Judah, bar Kochba (135 CE)
Some Main First Century
Christian Groups
 Marcionites: Jesus is solely divine
 Jewish Adoptionist: Jesus is human
 Gnostics: Jesus a teacher about deliverance from material
existence
 Proto-orthodox: Jesus is both human and divine
GRAECO-ROMAN RELIGIONS:
THE THIRD LEG OF THE STOOL



Divine Men, Mystery Religions, and Philosophy
Mystery Religions
Roman Persecution of Mystery Religions and early Christians
Divine Men

Kings and Emperors
 Alexander the Great
 Vespasian
 Romulus

Philosophers and Teachers
 Plato
 Pythagoras

Heroes – Humans who became Gods
 Hercules
 Asclepius
 Dionysus
Mystery Religions
SECRET INITIATION
involving ritual
IDENTIFICATION
with god by acting out
SACRED STORY
or myth, including
DEATH & RESURRECTION
making one a member of
HOLY COMMUNITY
and giving one
ETERNAL LIFE
Some Well-Known
First-Century Mystery Religions
 Eleusinian Mysteries
 Eleusis
 Demeter and Persephone
 Isis and Osiris
 Egypt
 Apuleius, Metamorphoses
 Mithras
 Persia
 Mithraeum
 Tauroctony – Bull Slaying
Grand Relief of Eleusis
Demeter
Persephone
Triptolemus
Eleusis: Sacred Precinct
Telesterion
(Hall of the Mysteries)
Eleusis
Telesterion
Mithraeum
Rome: S. Clemente
Isis
Pompei: Temple of Isis
Pompei: Temple of Isis
Worship of Isis
Herculaneum Fresco
Persecution of Christians
 Romans intermittently saw Christians as a mystery cult,
like Isis, and as an apocalyptic cult with a leader (messiah)
whose goal it was to overthrow Rome. As such, Christians
sometimes represented a threat to Roman order.
 One Christian response to Romans was to claim
Jewishness and corresponding antiquity.
 Jewish response was to oppose Christian claims to avoid
being lumped together by Romans and because of
increasing gentile presence in Christian church. This
sometimes resulted in Jewish persecution of Christians.
Sources for Persecution of Early Christians
 Correspondence between Pliny, Governor of Bythinia-Pontus,
and the Emporer Trajan on crime of being a Christian (111-112
CE)
 Christians and the Great fire in rome in 64 CE Tacitus, Annals
15.44.2-8 (completed around 117 CE)
 Christians accused of cannibalism and sexual perversion
(Minucius Felix, Octavius 9 (3rd [?] century defense of
Christianity).
 Christians as scapegoats for every imaginable misfortune
(Tertullian, Apology 40.1-2 (Defense of Christianity, 197 CE)
 The Christian response: Martyrdom
ΚΑΤΑ ΜΑΡΚΟΝ
GOSPEL ACCORDING TO MARK
I.
OUTLINE: Introduction and Three Sections
II.
THE ISSUES OF MARK’S COMMUNITY
III. CONTEXT OF THE GOSPEL: Eschatological Persecution &
Apocalyptic Answer, with Jesus as Apocalyptic Messiah
IV. RELATIONSHIP WITH OUTSIDERS: Jesus’ Power and Authority
Over Judaism & Jewish-Christians
Outline: Three Main Sections
INTRO
GALILEE
1:1-15
1:16-8:21
Baptism
Temptation
Gathers Disciples
Controversies
Miracles
CAESAREA PHILIPPI TO
JERUSALEM
JERUSALEM
8:22-10:52
11:1-16:8
Healing of Blind Man
3 Passion Predictions
Healing of Blind Bartimaeus
11: Triumphal Entry
12: Controversies
13: Eschatological Discourse
14. Arrest and Trial
15: Trail and Crucifixion
16: Empty Tomb (plus
added section)
The Issues of Mark’s community
 Christians as a persecuted minority
 Apocalypticism with Jesus as messiah as answer
 Tension with Jewish community, with the Pharisees as
opponents, further cementing Jesus’ role as messiah
 Internal Christian debates (e.g., how important is law, with
Mark opposing the Jerusalem church and its view on law).
The Context of the Gospel:
Eschatological Persecution
Chapter 13: An Apocalyptic answer to eschatological persecution,
building on Jewish apocalypticism




Destruction of the Temple (70 CE)
Appearance of false prophets and false messiahs (See Josephus)
Persecution and witnessing (e.g., 64 CE under Nero).
Jesus will return soon in power and glory, at the end of the first generation
13:30; 9:1.
c. 30CE
Jesus’ Death
64 CE
Nero’s persecution
66-70 CE
Jewish War Jesus’ Return
Mark’s Answer to Persecution:
Apocalypticism
Apocalyptic Statements of Jesus

Mark contains predictions that “kingdom of God” will soon appear, where evil
will be overthrown. 1:15; 8:38-9:1; 13:24-27,30

Mark refers to the imminent coming of apocalyptic “son of man,” portrayed as
a cosmic figure who will bring judgment at the end time. 2:10, 28; 8:31, 38; 9:9,
12,31; 10:33,45; 14:21, 41. “Son of Man” is sometimes referred to by Jesus in
the third person. E.g., 8:38.
Examples:


Mark 1:15: "The time has come," he said. "The kingdom of God is near. Repent and
believe the good news!”
Mark 9:1: And he said to them, "I tell you the truth, some who are standing here will
not taste death before they see the kingdom of God come with power.“
Healing Miracles as Part of Apocalyptic Message

Jesus defeats DEMONS who are agents of SATAN causing illness.

Connection between healing and forgiving sins.

Eschatological significance of conquering Satan, bringing an end to his rule and
bringing in Kingdom of God. 1:21-28.
Mark’s Jesus: Apocalyptic & Suffering Messiah
Mark begins by calling Jesus messiah, but Jesus does not conform
to Jewish ideas about messiah:
 Messiah (mosiach=annointed one, used to refer to kings in Bible)
 In Second Temple times, messiah figure comes in the end time.
 Idea of messiah develops in response to the political situation on the
ground (Seleucid-Ptolemy wars, Maccabean wars, Roman occupation)
 Pharasaic idea: a warrior king who will restore Israel, but attitude
towards expectation varies
 Apocolyptic ideas are very diverse, including an archangel or heavenly
figure who will restore the particular apocalyptic community
 Varied ideas of what messiah will do:




Remove Romans (or other evil occupier)
“Correct” Jews who have gone astray in their practice, such as Temple cult
End all poverty, disease, and death
Ressurection of the dead in many sects
No known Jewish idea that Messiah will suffer, die, or certainly not be
executed. All Jewish sects connected messiah with messianic times
(the new age of perfection) [so someone who died without
ushering in such times could not be messiah].
Mark’s Explanation of Why Jesus is Messiah
Mark will attempt to show Jesus is messiah through:
 Prophecy
 Messianic Secret
 Declarations that he is Messiah, Son of Man, and/or son of God
 Jesus’ tension with and defeat of the Jewish community
 Jesus is a Kind of Messiah that the Jews didn’t understand: the suffering
messiah who must die and will rise again in glory
Mark’s (Ch. 9) Use of Prophecy to Establish
Jesus as Suffering Messiah

Gospel begins by telling us that Jesus’ story fulfills an ancient prophecy. Then comes
John the Baptist, whose dress and diet are reminiscent of Elijah.

Jesus, Elijah and Moses convene on mountain when they are enveloped in a cloud
(reminiscent of Sinai experience), when God pronounces Jesus his son, and announces
that the disciples should listen to him. Moses and Elijah suddenly disappear. 9:1-8. Elijah’s
presence fulfills the Jewish tradition that Elijah appears before messiah (Malachai 4:5-6).
Jesus agrees with the doctrine about Elijah’s coming (9:12), but he gives it a twist by
announcing that Elijah has already come, and expands Elijah’s role from the "restorer" of
hearts, to include "all things.“ This all refers to John the Baptist, whom Mark described
as coming in the garb of Elijah (1:6).

When Jesus is declared son of God, in 9:7, most would have understood this to mean
he is like other sons of God – divinely inspired teachers or rulers who do miracles -but the verse continues: “Listen to him,” portraying Jesus as authoritative son of God,
who people follow and obey as he performs miracles, healings, casting out demons, etc.

Mark then creates a new prophecy by linking Daniel’s “Son of Man” and the heretofore
unrelated idea of “suffering,” and applies it to Jesus: “How then is it written about the
Son of Man, that he is to go through many sufferings and be treated with contempt?”
(9:12).Yet, the Son of Man does not suffer in Daniel, so it is not clear where “it is
written” that the Son of Man must suffer and be treated with contempt, as no scripture
states this directly.
Where Might Mark Have Gotten the Idea That “It is Written” That
the Son of Man Must Suffer and Be Treated with Contempt?
Possibility” Isaiah 53, the “Suffering Servant” Text. But Mark does not cite it explicitly and:

Before Christianity, Isaiah 53 was never understood as messianic. It was rarely used by
early church, and neither NT nor Paul [who is very interested in vicarious atonement]
ever uses it to prove the vicarious atonement of messiah. [It is used in Acts 8:26-40,
and is identified with Jesus, but still does not suggest vicarious atonement]. Novelty of
much later Christian exegesis was to apply passage exclusively to messiah.

Rabbinic interpretation of Isaiah 53 – based on the surrounding passages which clearly
say that the “servant” is Israel (41:8-9; 44:1; 44:21; 45:4; 48:20; 49:3; 52:12) -- considers
the “servant” to be the nation of Israel who silently endured unimaginable suffering at
the hands of its gentile oppressors. The speakers are the stunned kings of nations who
will bear witness to the messianic age and the final vindication of the Jewish people
following their long and bitter exile. If Mark is referring to Isaiah 53, he is giving it a new
messianic reading
Possibility: Mark refers to suffering righteous person in Psalms 118, 22, 69, and 89, with a
new messianic reading (some Greek words are same as Psalm 22, but not to Isaiah), but:

Voice of Psalms is David's, who has experienced times of suffering.

These Psalms never suggest that the sufferer is the messiah or the Son of Man.
Possibility: Mark is referring to his own passion narrative where it says that Jesus will suffer
Even if Mark is referring to one of these passages, none suggest a notion of a vicarious
sufferer. But, Mark’s weaving together of these various ideas, for early Christians, goes a
long way to establish Jesus as the Jewish messiah.
Mark’s Use of the Messianic Secret to
Establish Jesus as Suffering Messiah

After performing miracles, Jesus routinely commands the observers to keep
silent (1:25, 34, 44; 3:12; 4:41; 5:31; 5:43; 6:36-37, 51-52; 7:36; 8:4,26, 30; 9:9).
He frequently talks in riddles to avoid saying that he is the messiah that the
reader knows him to be.

Nobody (except for the reader) understands the type of messiah Jesus claims
to be. The Jews, of course, do not understand, so that Jesus’ own people
reject him. Not even his disciples understand, and he is almost universally
misunderstood. 8:31-33; 9:30-35; 10:23-43.; 14:10, 32-46, 50, 66-72).

Jesus must maintain this secret – keeping people in the dark – so people will
not have wrong idea about him by thinking he is kind of messiah they
anticipated

The reader must first learn that Jesus must first suffer, die, and be resurrected
before he would be allowed to carry out his messianic role.
Declarations that Jesus is Messiah,
Son of Man, and/or Son of God
Son of God
 Heavenly Voice(1:1 and 1:11; 9:7); 15:39 (Centurion).
 Demons in exorcisms.
 Jesus in 14:62.
 Only human who declares Jesus Son of God is centurion at Jesus'
death. Earlier possibility of misunderstanding him as divine
man/miracle worker.
 Son of Man
Authority to interpret Torah (2:28) and forgive sins (2:10).
Suffering and service.
Return in Power and Glory to Judge world. 8:38; 13:26; 14:62.
 Tearing of curtain after Jesus dies (15:38)(not mentioned in any nonChristian source).
 Only High priest could enter past curtain on Yom Kippur, which
separated the holiest of places from the rest of the world. For Mark,
God is no longer removed from his people, no need to rely on
Jewish High priest and his sacrifice to atone for sins on YK.


As Suffering Messiah, Jesus identifies with
people’s suffering/persecution)
Just as Jesus was misunderstood and had to stand alone
without the understanding and support of his own, so too
will a follower of Jesus.
 For Mark, following Jesus is not path to glory, but to suffering.
Glorious Messiah suffers a terrible death.
 Salvation comes through crucifixion. To gain eternal life, one must lose
life: the greatest are the most humble; most powerful are slaves.
 Prosperity is not a blessing but a hindrance. Leaving one’s home and
family brings many fields and families. The first will be last and last first.
 Mark encourages believers to stand firm, e.g., 13:13, in the face of
troubles. All of this offers hope to a community in the throes of
suffering from persecution.
Mark’s Tension with Jewish Community
(Pharisees as opponents): Jesus’ Power and Authority,
Further Cementing His Role as Messiah
•
•
•
Jesus encounters continuous opposition from Jewish leadership,
e.g. 2:6, 16, 24; 3:2, 6, 22; 7:1-2; 10:2; 11:18, 28; 12:13, 18; 14:43,
55-65; and 15:1
Through controversy stories, Jesus defeats JEWISH LEADERS
with his authoritative TEACHING.
Son of God has the authority to reinterpret and even change
Torah.
2:23-3:6 - Sabbath
7:1-23 - Food Laws, esp. 7:19b
10:2-12 - Divorce
12:18-27 – Resurrection
ΚΑΤΑ ΜΑΘΘΑΙΟΝ
THE GOSPEL ACCORDING TO
MATTHEW
1.
Outline – Five Books
2.
Jesus Fulfilling the Torah and the Prophets
3.
Jesus and the Church – The Role of the Disciples
4.
The Context of the Gospel: Matthew's Church
(ekklesia) in conflict and competition with the
Pharisaic Synagogue.
Outline: Five Books
Intro.
1-2
Birth
Narrative
BK
3-4
1
5-7
Sermon
on the
Mount
BK
8-9
2
BK
10
1112
Missionary
Discourse
3
BK
13
1417
Parables
of the
Kingdom
4
B
K
5
Conclusi
on
18
19
23
24-25
26-28
Eschatological
Discourse
Passio
n
Narrati
ve
Appea
rance
and
Comm
ission
in
Galilee
Community
Regulations
Context of Gospel:Matthew’s Church in Conflict &
Competition with the Pharisaic Synagogue
Matthew edits Mark to answer charges of a Pharisee
criticizing Matthew’s Church on the basis of Mark’s
Gospel
 If Jesus was the Messiah, where is the evidence he was a





descendant of David? (1:2-17)
Why are the circumstances of Jesus’ birth so
unknown/mysterious? (1-2)
How did Jesus fulfill the prophecies about the Messiah?
(throughout)
Why did Jesus reject the Torah? (5-7)
If Jesus was the Messiah, why was he rejected by the people and
handed over to the Roman governor to be executed?
How can you say Jesus was raised from the dead when there are
no accounts of his appearance to anyone after his crucifixion?
(28:11-15)
Jesus is Descendant of David
 Climax of Jewish history: pattern of 14 generations (1:17)
 Role of women in the genealogy:
 Tamar (Gen. 38)
 Rahab (Joshua 2),
 Ruth (wife of Uriah (2 Samuel 11),
 Mary
Jesus Fulfilling the Torah and Prophets (5:17)
1.
2.
5:17: Do not think that I have come to abolish
the Law or the Prophets; I have not come to
abolish them but to fulfill them
Fulfilling the Torah
A.
B.
C.
D.
3.
New Moses
Sermon on the Mount
Debate with Pharisees
Contrast with Mark
Fulfilling the Prophets
A.
B.
Fulfillment Passages
Genealogy: Son of David
Did Matthew’s Jesus reject the Torah?
 One view: Jesus’ view of the Law in the Sermon on the
Mount reflects no animosity towards Torah. There is no
challenge to law as affecting salvation. Jesus’ “fulfillment” of law
must entail its continuity. If anything, Matt. 5:17-48 offers a more
radical form of Torah obedience for its readers:
 Sabbath controversies (12:1-14 & Mk. 2:23-3:6; Lk 6:1-11): in each
redactional case, Jesus maintains the importance of keeping the
Sabbath, even if he places it in the context of his lordship of the
Sabbath.
 Dietary & Purity Regulations (15:1-20, Mk 7:1-23): in each
redactional case, Jesus avoids overturning laws. Jesus’ objection is
that the Pharisees are hypocrites.
 Moses’ seat and Pharasaic law is legitimized (23:2,5,23), suggesting
law still applied to Jesus’ community. Jesus’ objection is that the
Pharisees are hypocrites.
Did Matthew’s Jesus reject the Torah?
 Another view: Jesus approves of the law in theory, but
significantly modifies the normative practice of his time in
disregard of both written and oral Torah. Many modifications
assume the coming end of days and his lordship:
 Jesus exempts the disciples from the obligation to fast on account
of their presence with Jesus (9:14-17), at odds with the Hebrew
Bible (Lev. 16:29,31; 23:27,32; Num 29:7), the Pharisees and John
the Baptist.
 While Mosaic law and the Pharisees allowed divorce, Jesus forbids
it except in cases of an unfaithful wife (19:3-9)
 While the Torah enjoins only the making of a false oath (Lev.
19:12), Jesus prohibits oaths altogether (5:33-37).
 While the Pharisees understand “an eye for an eye” to refer to
monetary compensation, Jesus tells his followers to “turn your
other cheek” (5:38-42)
If Jesus was the Messiah, why was he rejected by the people and
handed over to the Roman governor to be executed?
 This is partially answered in Mark: “it was out of jealousy that the chief
priests had handed him over [and stirred up the crowd].” But, Pilate
freely participated (Mk 15:10-11). Matthew, however, says that Pilate
went along begrudgingly and shifts the guilt from a combination of the
priests and Pilate to exclusively on the Jews, claiming the Jews are guilty
of mob rule and blindness, admitting their guilt, and they are punished.

Pilate’s is not wanting to take part since his wife sent word to him to “have
nothing to do with Jesus.” (Mt. 27:19).

The chief priests are expanded to include the elders (Mt. 27:20).

Pilate gives the crowd a second chance and they still insist that Barabbas the
criminal be released rather than Jesus (Mt. 27:21).

The crowd begins to riot rendering Pilate helpless, so that he ‘washes his hands
declaring himself innocent of this man’s blood.’ The people [not just the
priests] as a whole answered ‘His blood be on us and our children!’” (Mt27:2425).

As punishment, Temple is destroyed (“blood on their children”) Cf. Mt 23: 3436 (this generation will pay the price for killing all the prophets).
How can you say Jesus was raised from the dead when
there are no accounts of his appearance to anyone
after his crucifixion? (28:11-15)
 Matthew 28: an angel appears at tomb and tells
women Jesus has risen and is in Galilee. The
women then encounter Jesus. Jesus appears to
disciples in Galilee, where he tells the disciples
that “All authority in heaven and on earth has
been given to me. Therefore go and make
disciples of all nations, baptizing them in the name
of the Father and of the Son and of the Holy
Spirit, and teaching them to obey everything I
have commanded you. And surely I am with you
always, to the very end of the age.”
Matthew Advances the Separateness of the
Church Through the Role of the Disciples
 Disciples start out fearful and misunderstanding, as in
Mark.
 But, unlike Mark, in Matthew, with Jesus as Teacher, they
gain confidence and understanding and are prepared to
lead and teach (with Jesus’ help) in the newly founded
church after the resurrection (See Discourse on Leaven
16:5-12; Walking on Water (14:22-23); Confession of
Peter (16:13-23); Community Rules (18:15-20) [all
modifying roles of disciples from Mark]
Is Matthew’s Harsh Polemic Anti-Judaism?

In chapter 23, Jewish leaders are “hypocrites, children of hell, blind guides, blind fools, blind,
children of those who murdered the prophets, serpents, brood of vipers.” Is Matthew’s a
Jewish community arguing against non-messianic Judaism or an outsider whose polemic
represents its anti-Judaism?

Theory: #1 Polemic demonstrates Matthew’s anti-Judaism. Matthew reorients and
redefines Jewish symbols in a christocentric manner. Baptism becomes the initiation rite
into the community of those bound for heaven. [Baptism is investigated with suspicion by
Pharisees and Sadducees, called a “brood of vipers.” (3:7-10)]. See 21:25. Jesus has replaced
the law and Christians have therefore replaced Jews as God’s people.

Theory:#2: Matthew had split from Jewish community, but does not reject Jews as a race
or people. Matthew stands outside of Jewish community: apart from its leadership, apart
from its institutions (Temple, synagogue), its interpretation of torah, its geographic center
in Jerusalem, even its ethnic basis. Moreover, Matthew redefines these Jewish concerns.
The polemic is against Jewish leaders, but not Judaism or Jews as a race or people.

Theory:#3: Israel was the concrete community of Jews from which Matthew had been
banned. Matthew’s polemic is vicious because Rabbis were expelling Jesus followers from
synagogues and denouncing Christians to Roman authorities, so Matthew’s community was
experiencing persecution by Jews. [It is not clear that this was happening: synagogue
flogging (10:17) seeks to keep them in synagogue, not drive them out)]. Matthew does not
abrogate covenant (Mt 10:6), so Jews do not lose privilege, but gentiles get it. Matthew felt
he still belonged and was a Jew fighting for his interpretation of Judaism.
Is it the leaders or the people that are the
subject of Matthew’s contempt?
Certainly, either can be argued from the text.
 But, by the Second century, as the parting became more
pronounced, many early Christians chose to focus on the
people, rather than leaders.
 In the Roman Catholic tradition, Matt. 26:14-27:66 or
27:11-54 is the Cycle A reading for Passion Sunday. Both
selections contain the infamous Matt. 27:25 (“All the
people answered, ‘Let his blood be on us and on our
children!’”), and both therefore suggest that “all the
people” –usually interpreted by church congregants as
“the Jews”—are responsible for the crucifixion of Jesus.
ΚΑΤΑ ΛΟΥΚΑΝ
THE GOSPEL ACCORDING TO
LUKE AND THE ACTS OF THE
APOSTLES
I.
II.
III.
OUTLINE: Parallel Structure
CONTEXT
THEMES
1.
Christianity in Historical Perspective
2.
Holy Spirit
3.
Continuity with Judaism
4.
Witnessing
5.
Eschatology
6.
Apologetics
7.
Christian Beginnings as Golden Age
OUTLINE
LUKE
Prologue
Galilee & Jerusalem
1-2
4:14-9:50
Birth of John
(JERUSALEM)
Birth of Jesus
Childhood, Baptism,
Genealogy
Road to Jerusalem
9:51-19:27
Temple Ministry
19:28-22:12
Passion Narrative
22:13-24:53
Arrest, Trials (2)
Crucifixion, Empty
Tomb
Appearances:
Emmaus; 11 in
JERUSALEM
"with great joy,
continually in the
Temple praising
and blessing God"
Gathering
Witnesses
Preparing
Witnesses
Judaea & Samaria
Paul's Missionary
Journeys
Jerusalem
To Rome
13-21
21-26
27-28
Paul
Paul
ACTS
Jerusalem
1-7
The 12, Peter, John,
Stephen
Ascension
Giving of Spirit at
Pentecost
Peter and John
Martyrdom of
Stephen
8-12
Philip, Paul, Peter
Philip
Conversion of
Saul/Paul
Conversion of
Cornelius
Paul
1. 13-14
Jerusalem
Council
(15)
2. 16-18:21
3. 18:22-21:14
Paul's Arrests and
Hearings
Shipwreck
ROME
"quite openly and
unhindered"
Context for Luke’s Gospel
Just as Matthew responds to the Jewish critique of Mark
that Mark’s messiah is outside the Jewish paradigm,
Luke responds to the Roman critique of Mark that
Christianity is an apocalyptic cult.
 Christianity Becoming Part of the Graeco-Roman world. Luke,
like Josephus, is writing a history explaining his movement to
non-Christians and to Christians concerned about whether
joining the new movement meant being rejected by Roman
society.
 Luke offers a world and society view that allows Christianity
to eventually take over the Roman empire.
 Luke moves Christianity from an apocalyptic sect to a world
religion
I. Christianity in Historical Perspective
A. Sacred History: Three Periods
I
II
III
The Law and the Prophets
Jesus
The Church
Old Testament
Gospel of Luke
John the Baptist
Witnessing Forward
Central Event
B. Secular History
•Style
•Dates and Events
•Genealogy to Adam
C. Implications: Christians and the World
Acts of the Apostles
Witnessing Back
II. Holy Spirit: Motivating Principle in History
 Luke 1-2 (frequent reference to Holy Spirit, 1:15, 34, 41,67,80; 2:25-27)
 Luke 4:14 (compare Mark 1:14 & Matthew 4:12)
 Luke 10:21 (compare Mat 11:25)
 Luke 11:13 (compare Matthew 7:11)
 Acts 2:1-42 (Pentecost); 8:39; 10:44; 16:6
III. Continuity with Judaism
 Holy Spirit
 Biblical (Septuagint) Style
 Begins in Jerusalem Temple and Diaspora Synagogues
 Observance of Jewish Laws and Customs
Jesus
 Disciples
 Paul

 Pharisees as Allies of Christians
IV. Witnessing
A.
Book of Acts – Story of the Christian Witness
B.
Witness must be Accurate: Two Witnesses to key events
C.
Witness must be Authorized: Apostles and the twelve
D.
Disciples: Accurate and Authorized Witnesses. Contrast with Mark
V. Eschatology
 Plays down Imminent End. Delay of the Parousia
(Jesus’ Appearance at End)
 Parable of the Pounds (19:11)
 Kingdom of God is among You (17:20 )
 Signs of the Parousia
 Acts 1:6-11
VI. Apologetics (Defending Christianity)
Luke-Acts is “apologetic historiography.” Its very goal was to persuade the
audience to adopt a point of view, to praise or blame someone.
Trial Scenes
A.
1.
2.
Jesus
a. Declared Innocent 3 times by Pilate
b. Hearing by Herod (23:6-12)
c. Centurion at the Cross: “Truly this man is innocent.” (GP #250)
d. Gentle Martyr, Always Forgiving (GP # 249-250)
Christians
a. Stephen
b. Peter and John
c. Paul
Recognized as Upstanding Citizens by Establishment
B.
1.
2.
3.
4.
5.
Paul a Roman Citizen
First Gentile Convert a Centurion
Upper-class Women
Approval of Famous People
No Martyrdom of Paul
VII. Christian Beginnings as a Golden Age
 Holy Spirit in Complete Control
 Disciples as Faithful Witnesses
 Playing Down Conflicts with Roman and Jewish Leaders
 Jesus, Disciples, and Paul as Pious Jews
 Conflicts within Church Rare and Easily Resolved
Mark and Mathew claim that Jesus fulfilled Jewish scripture.
Luke goes further and says that the entire Christian
movement after Jesus is also a fulfillment of scripture.
Luke’s Relationship with Jews & Judaism
Luke is interested in the legitimacy of Christianity in the Roman world. Thus, Judaism is idealized to
supply Christianity with the requisite antiquity to give it credibility in that world.Yet, Jews are also
persecutors who rejected Jesus, resulting in an ambiguous relationship with Jews and Judaism:

Jesus is in direct continuity with the prophets of Israel (Elijah and Elisha), and some in Israel
acknowledge that. But, prophets were not sent to help Israel, but to pronounce judgment against
them for having turned on them, just as they did Jesus. Luke emphasizes Jesus’ early association with
the Temple to say that the message of salvation comes from within the heart of Judaism, only to be
rejected there, so the message of salvation had to be taken to the gentiles. In some ways, rather than
outright rejecting the Jews, Luke appeals to them.

Luke portrays conflict within Judaism and among Christians (not primarily between Jews on the one
hand and Christians on the other) over interpretation of Scripture, over the proclamations of the
observant Jesus and Paul.

The Pharisees are often sympathetic to Jesus, who dines with them three times. Acts treats the
Pharisees well because they accept resurrection (unlike the Sadducees). Luke’s community , unlike
Matthew’s , does not appear to be in intense conflict with the Pharasaic successors, the Rabbis.

In Luke, the “Jewish public” usually initially gives a favorable response, but then reverses itself and
rejects Jesus and Paul. Prior to the Passion narrative, the Jewish people often “stand together” with
Jesus “over against the wicked leaders.” However, in the Passion narrative, a rejected prophet faces
the rulers, the priests, and “all the people” assembled in the Temple courtyard.
Although there is a villain role assigned to Jewish people, the Jews’ actions are deemed necessary for
God’s plan for salvation, and the ironic ending, which turns the hero’s death into victory, is “cause for
rejoicing.” Thus , the Jews are not morally responsible for their action that contributed to this
outcome.Yet, at the same time, each individual narrative can give the reader signals that the villain
should nonetheless be held responsible (e.g., 20:20)
Thanks
 Enjoy the conference.