As we continue through my recap/review of James Dunn’s newest volume Neither Jew nor Greek we turn to the chapter entitled ‘Jewish Christianity.’ This section attempts to survey the manner in which early expressions of Christ-devotion were either characterized as Jewish or self-identified as a continuation of the Judaic heritage. Although this chapter has a lot of weighty arguments regarding how more emphasis needs to be placed upon the influence of James the Just in the Jerusalem Church and the various Jewish-Christian ‘sects’ existing in the second century CE, I wanted to highlight in particular Dunn’s inquiry into determining in what sense the NT documents themselves stressed their ‘Jewishness’ (section 45.4). Since the following chapter in the book deals with the ‘Parting of the Ways,’ it is significant to lay the groundwork regarding in what sense Judaism and Christianity were intertwined prior to their unfortunate divorce. Furthermore, it is common stock in some of the more popular discussions about the Christian faith to regard Judaism and its scriptures (the Hebrew Bible/OT) as passe or old hat. It is therefore prudent to examine in what sense did the NT documents regard themselves as Jewish.
The New Testament Gospels
Mark – Dunn regards the Gospel as Mark as the least Jewish of the four canonical Gospels. However, it opens up with pivotal quotations from Exod. 23:20 and Isa. 40:3. It focuses on the Judaean region and Galilee in particular. The climax of Jesus’ ministry is depicted as Peter’s confession regarding the Messiah of Israel’s hopes. Furthermore, Jesus is regarded as the Son of David and the one who comes in the name of the Lord. Jesus honors the Shema of Deut. 6:4-5 as the greatest commandment and selects Lev. 19:18 as the next most important priority. Overall, Mark does not attempt to exonerate Jesus from his context or deny the Jewish character of his mission.
Luke – The Gentile orientation of Luke-Acts is readily visible. Nevertheless, Luke makes a considerable effort to ensure that the Jewishness of Jesus’ mission and purpose is evident. The opening songs in Luke chs. 1-2 depict the Jewish hope now fulfilled in the respective births of John and Jesus. Luke alone mentions how the young Jesus was circumcised and how the offering for purification was given in accordance with the Law. Jesus himself regards his ministry as a fulfillment of Isa. 61:1-2. He promises his disciples that they will rule over the twelve tribes of Israel. Even after his resurrection Jesus claims that everything written about him in the Law and the Prophets was to be fulfilled in him. In sum, Luke takes for granted the Jewish character of Jesus’ ministry.
Matthew – It should go without saying that Matthew’s Gospel is thoroughly Jewish. It commences with its argument that Jesus is born as the climax of the promises to David and Abraham, tracing his genealogy with some forty Israelite/Jewish persons. Jesus himself insists that he came to preach to the lost sheep of Israel. In the famous Sermon on the Mount Jesus regards the nature of his teachings to be raised higher than those of the Pharisees. It is almost certain that Matthew depicts Jesus as the ‘new Moses’ and the one who reorganizes Israel around himself. Principally, Matthew is deeply-rooted and interested in depicting Jesus as the Jewish Messiah.
John – Although it is common to regard John as something theologically less-Jewish that its Synoptic counterparts, even it expresses a commitment to Israel’s heritage. John’s Gospel is, in fact, the only of the four to call Jesus “Messiah” (1:41; 4:25-26). Along the same lines, it is also the only Gospel to regard Jesus as the [Passover] lamb of God which takes away the sins of the world. It makes reference to Jewish imagery, such as Moses’ bronze serpent and the water from Jacob’s well, and interprets Jesus through the lens of these Jewish symbols. Jesus states that Moses wrote about him, thus arguing for continuity between the Torah and the climactic ministry of Jesus. Although John expresses a deep schism between the local Ephesian synagogue and the Johannine community, it nevertheless regards the Jesus-movement to be the proper fulfillment of Israel’s hopes and dreams.
The Undisputed Seven Letters – Dunn chose to not deal with these documents in this section, presumably because the scope of his book is limited to the period between 70 and the middle of the second century CE.
Ephesians – Some might be surprised that Ephesians is steeped in Jewish characteristics. It highlights the need to take the Jewish gospel to non-Jews. Its recipients, whomever they were, are regarded twice as “saints” in the opening few verses. In fact, Ephesians regards its audience with the title “saints” more times than any other Pauline epistle. Regular Jewish phrases like, “Blessed are you,” “chosen,” “the beloved,” “the mystery of his will,” and “God’s possession” appear within Ephesians. Although the citations are from the LXX there exist over twenty quotes from the Torah, Prophets, and the Writings. Its audience is comforted by regarding them, not as aliens and strangers, but as fellow-citizens and heirs of the kingdom of God and Christ.
The Pastoral Epistles – In contrast to Ephesians the Pastoral epistles exhibit a lesser degree of Jewish material. The focus seems to be primarily on Paul’s apostleship to the Gentiles. The Jewish Law is still regarded as “good,” “the Law for the lawless,” etc. 1 Timothy speaks of Adam and Eve as common characters familiar with the audience in Ephesus, alludes to Genesis (1:31 and 9:3), and cites explicitly from Deuteronomy (19:15 and 25:4). 2 Timothy in particular regards the Jewish scriptures as inspired/God-breathed and authoritative for life and practice. Titus shows some conflict with Jewish themes (“Jewish myths,” “quarrels relating to the Law,” “those of the circumcision”). However, Dunn suggests that a conflict between Titus’ community and the local synagogue might be the best explanation for these markers.
The Rest of the New Testament
Hebrews – It is hardly necessary to argue for the Jewish character in Hebrew, as it is plainly obvious with its nearly forty references and quotations from the OT/LXX. It arguably regards Jesus as the expression of Lady Wisdom in its opening verses. It depicts Jesus as one who is superior to the angels with an argument built on Jewish references. It possessed an clear interest in the priesthood, sacrifices, the Sabbath rest, the holy of holies, the sanctuary, and the elusive Melchizedek. Chapter 11 of Hebrews paints many of the famous figures from the Old Testament (and come from the intertestimental period) as heroes of faith. Hebrews, overall, is arguably one of the most Jewish text in the NT.
James – Dunn summarizes his arguments from Beginning from Jerusalem where James is depicted as an anthology of Jewish wisdom tradition. Particularly, the Book of Proverbs serves as the foundation for the thought and theme of James. A positive attitude towards the Jewish Law is maintained throughout James. Those who cherished the Book of James certainly valued its Jewish heritage.
1 Peter – Although 1 Peter is written to Gentile believers in the eastern part of the Roman empire, it nevertheless regards the identity of its recipients as ‘Jewish identity.’ It makes a strong claim that Christ is the fulfillment of Israel’s prophecies (1:10-11) and scatters a variety of allusions to the Torah, Prophets, and Writings in all five of its chapters.
Jude – All of Jude’s warnings are based upon the foundation of particular Jewish warnings, with over a dozen examples cited by Dunn. Furthermore, Jude was certainly influenced by 1 Enoch (seven references noted by Dunn). Jude also makes the claim that he is the brother of James, the former head of the Jerusalem Church.
2 Peter – Dunn follows the majority of scholars in seeing 2 Peter as dependent upon Jude. This means that it carries with it Jude’s Jewish character. Furthermore, 2 Peter chapter three exhibits a thoroughly-Jewish farewell speech, drawing upon Isa. 65. It is also, apart from the Synoptics, the only reference to Jesus’ transfiguration vision.
Johannine Writings – The stress on Jewish themes is quieter in these three documents. There is an insistence on confessing Jesus as ‘the Christ.’ Christ, as a title, is still expressed in these late documents. Jesus is also remembered as “the righteous one.”
Revelation – Like Matthew and Hebrews, the Book of Revelation hardly needs to be argued for its Jewish character. It draws heavily on Ezekiel and Daniel, particularly for its christological expressions of the risen and exalted Jesus. Jesus is further described as the Lion from the Tribe of Judah, the Root of David, and the Lamb. Dunn interestingly regards Revelation as “a new Ezekiel” in light of its indebtedness to its visions and symbols.
After reading Dunn’s summary I was surprised at the measure of continuity between the Jewish/Hebrew Bible and the NT writings. I always had a strong feeling of connection between the testaments, but Dunn demonstrates that it is stronger than I had originally appreciated. Dunn offers the following summary of his inquiry into the Jewishness of the NT documents:
The core founding documents of what became catholic Christianity were also Jewish through and through, deeply rooted in Jewish scriptures, faith and ethics, so much so that it is not inaccurate to describe mainstream Christianity as directly continuous with Second Temple Judaism, and catholic Christianity itself as Jewish Christianity, since the Jewish character of Christianity in integral to its identity.
What do you think of Dunn’s assessment regarding how Jewish the NT documents were? Be sure to ‘Like,’ share, and subscribe for further updates. Have a safe and happy New Years.
5 thoughts on “Book Review (part 16: How Jewish were the Writings of the New Testament?) – ‘Neither Jew nor Greek’ by James D.G. Dunn”
in your view is Papias referring to the conical current gospel of Matthew or another version of Matthew when he mentions “Matthew composed the logia in the Hebrew language and everyone interpreted as he was able.”?
I think it refers to the canonical Matthew, but just about every word of Papias’ testimony is open to interpretation.
From my brief literature review on this topic about Papias and Matthew i find strong opinions leaning toward Papias was not referring to canonical Matthew. Can you please recommend readings that endorse the view that Papias had the canonical Matthew in mind that engage the opposing arguments? any idea what Dunn’s view is? thank you Dusti
I do not think there is any evidence for more than one Matthew in the early second century.
I do not personally know what Dunn thinks about this. You are free to email him. Check out my other posts reviewing his book for some more insights.
Dustin, this quote concerning “John”, is totally foreign to me. Could you offer a clarification of the biblical context for this comment: “Although John expresses a deep schism between the local Ephesian synagogue and the Johannine community, it nevertheless regards the Jesus-movement to be the proper fulfillment of Israel’s hopes and dreams.” I realize this is a rather ancient blog but any help you can offer to guide me would be greatly appreciated.