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Journal articles on the topic 'Gentiles'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

TAYLOR, JUSTIN. "The Jerusalem Decrees (Acts 15.20, 29 and 21.25) and the Incident at Antioch (Gal 2.11–14)." New Testament Studies 47, no. 3 (2001): 372–80. http://dx.doi.org/10.1017/s0028688501000224.

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The ‘Jerusalem decrees’ of Acts 15.20, 29 and 21.25 can be interpreted both as ‘Noachide commandments’, implicitly keeping the separation between Jews and Gentiles, and as analogous to the decrees for resident aliens in Lev 17–18 and elsewhere, implicitly allowing Gentiles to associate with Jews under certain conditions. What is at stake is the status to be assigned to Gentiles by the community of Jewish believers in Jesus. These interpretations correspond to the attitudes towards Gentile believers at Antioch manifested, according to Gal 2.11–14, respectively by James and by Cephas.

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2

Hayes, Christine. "Intermarriage and Impurity in Ancient Jewish Sources." Harvard Theological Review 92, no. 1 (1999): 3–36. http://dx.doi.org/10.1017/s0017816000017831.

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Does a principle of Gentile ritual impurity motivate Israelite and late antique Jewish prohibitions of intermarriage? The answer to this question turns upon the answer to an even more basic question: is a principle of Gentile ritual impurity found in ancient Israelite and Jewish texts? Some suppose ritual impurity of Gentiles to be an ancient halakah dating perhaps to early biblical times (Schürer, Alon) and serving as the rationale for laws regulating or reducing Jewish and Gentile interactions of various kinds. Others suppose ritual impurity of Gentiles to be a legal reality only in the Seco

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3

Schaser, Nicholas J. "Unlawful for a Jew? Acts 10:28 and the Lukan View of Jewish-Gentile Relations." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 4 (2018): 188–201. http://dx.doi.org/10.1177/0146107918801512.

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Most scholars read Peter's claim that it is unlawful for Jews to associate with Gentiles (Acts 10:28a) as an accurate statement on Jewish-Gentile relations according to Luke. However, Luke problematizes this view by showing Peter to be unaware of Jewish-Gentile interactions that preceded him, both in Israel's Scriptures and Luke–Acts. Rather than reflecting the exclusionary state of pre-Christian Judaism, Acts 10:28a constitutes a fallacy that Luke invalidates via intertextual references to ethnic inclusivity throughout biblical history. Peter's misunderstanding provides Luke with the theologi

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Klawans, Jonathan. "Notions of Gentile Impurity in Ancient Judaism." AJS Review 20, no. 2 (1995): 285–312. http://dx.doi.org/10.1017/s0364009400006954.

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This study investigates the history and nature of Gentile impurity in ancient Judaism. It is deceptively simple to assume that Gentiles, who did not observe purity laws, would have been considered ritually impure as a matter of course. Indeed, a number of scholars maintain this position. In fact, however, the situation is a bit more complex. Ancient Jewish sources reflect two conflicting tensions. On the one hand, both biblical and rabbinic law(considered Gentiles to be exempt from the laws of ritual purity. On the other hand, Gentiles ate impure foods, came into regular contact with impure su

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Donaldson, Terence L. "“Gentile Christianity” as a Category in the Study of Christian Origins." Harvard Theological Review 106, no. 4 (2013): 433–58. http://dx.doi.org/10.1017/s0017816013000230.

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At least since the time of Ferdinand Christian Baur in the mid-nineteenth century, the concepts of “Jewish Christianity” and “Gentile Christianity,” together with related binary pairs (Jewish Christian / Gentile Christian, Jews / Gentiles), have functioned as basic categories in the critical investigation of Christian origins. Adopting the voice of his hero Paul, Baur speaks of “my Gospel of Gentile Christianity, as opposed to Jewish Christianity,” the English terms renderingHeidenchristentumsandJudenchristentums, respectively. Speaking of Paul's success in establishing “a Gentile Christianity

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6

Rodríguez, Rafael. "The Ἰουδαῖος in Romans: First to the Gentile-Become-Jew, Then Also to the Gentile-as-Gentile". Catholic Biblical Quarterly 86, № 1 (2024): 124–43. http://dx.doi.org/10.1353/cbq.2024.a918373.

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Abstract: Pauline scholars have read ὁ Ἰουδαῖος in Romans as a native-born Jew who stands over and against τὰ ἔθνη ("the nations," or "gentiles"). The ethnonym Ἰουδαῖος, however, applied also to proselytes, to non-Jews who became Jews. Paul lived in a world in which Ἰουδαῖος applied to people Paul did not accept as Ἰουδαῖοι. In Paul's view, being a Ἰουδαῖος is an immutable, genealogical identity unavailable to anyone not born a Ἰουδαῖος. In some cases, the Ἰουδαῖος in Romans 1–3 is a so-called (or self-styled) "Jew." Paul demonstrates how gentiles' efforts at becoming a Jew ( sans scare quotes

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Oliver, Isaac W. "Forming Jewish Identity by Formulating Legislation for Gentiles." Journal of Ancient Judaism 4, no. 1 (2013): 105–32. http://dx.doi.org/10.30965/21967954-00401005.

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The following paper explores the formulation of universal commandments for non-Jews within the book of Jubilees and compares it with rabbinic traditions that also deal with Gentiles and law observance. The discussion concerning commandments incumbent upon all of humanity in Jubilees betrays a remarkable preoccupation with promoting the observance of particular laws (e. g., Sabbath and circumcision) for Jews alone—universal law becomes a means for highlighting Israel’s special covenantal status. The bitter opposition expressed in Jubilees against Gentiles is best understood as a polemical respo

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8

Jung, Gi Moon. "The Role of Paul in the Mission to Gentiles of Early Christianity." Institute of History and Culture Hankuk University of Foreign Studies 87 (August 31, 2023): 141–68. http://dx.doi.org/10.18347/hufshis.2023.87.141.

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I tried to investigate to what extent Paul contributed to the gentile mission of early Christianity in this paper. The gentile mission didn't originate with Paul. Judaism, the mother religion of Christianity encouraged Jews to propagate Judaism to the gentiles in some degrees. It is unclear how the ‘law free mission’ that did not enforce the law on gentiles began. A few Jewish leaders explored the possibility, but Jewish leaders generally opposed it. The Acts of the Apostles vaguely described this. Philip's mission to the Ethiopian eunuch and Peter's mission to Cornelius may have led to

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9

Lavender, Jordan. "Nomos and the Dispute in Galatians 2: A Case of Conflicting By-Laws." Religions 14, no. 12 (2023): 1449. http://dx.doi.org/10.3390/rel14121449.

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This research explores the interpretation of nomos in Galatians 2:11–21 within the light of Greco-Roman associations and Palestinian chavurot. As such, it proposes a reading of the text and conflict as a localized issue of conflicting association by-laws between Jews and Gentiles. The members of Jacob’s association in Jerusalem demonstrated Pharisaic behavior in requiring circumcision for membership in the association and requiring the additional observance of purity and tithing regulations as interpreted by the association as crucial elements of its by-laws. Paul chastises Peter for breaking

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Ney, Savannah. "Faith in Romans." Heretic 2021, no. 1 (2023): 21–25. http://dx.doi.org/10.15664/th.v2021i1.2555.

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Most scholars agree that the congregation Paul addresses in his letter to the Romans was composed of a Gentile majority and a Jewish minority, pointing to the letters’ internal evidence and the Jews’ eviction from Rome in c. 49 CE. Scholars suggest that the Roman congregation was therefore predominantly Gentile. In Rom 16:17–19, Paul warns the Romans to be wary of false teachers. Campbell argues that Paul wrote Romans in response to these false teachers who Campbell connects to the false gospel teachers described in Galatians. Paul’s message in Romans is influenced by this other gospel, which

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Basham, David Anthony. "Between Acts and Antioch: Discerning Paul on Gentiles and the Jerusalem Temple." Biblical Theology Bulletin: Journal of Bible and Culture 55, no. 2 (2025): 124–35. https://doi.org/10.1177/01461079251339749.

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When the author of Acts addresses the controversy of Paul’s teaching in Acts 21, he implicitly rejects the notion that Paul preaches “against the people, the law, and this place [i.e., the temple]” (Acts 21:28), including the accusation that Paul brought gentiles beyond their designated area in the temple complex. Acts’s account of the allegations against Paul, his temple attendance, and arrest is narrated in such a way as to dampen the controversy of Paul’s view on Jewish custom as assumed from his ministry and letters. In this article, views concerning the relation of gentiles to the temple

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Bonesho, Catherine E. "The Terror of Time: The Festival of Dionysus and Saturnalia in Jewish Responses to Foreign Rule." Journal for the Study of Judaism 51, no. 2 (2020): 151–78. http://dx.doi.org/10.1163/15700631-bja10002.

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Abstract Proper observance of festivals is a major concern in early Jewish literature, but the festivals of the gentiles also figure prominently in this period. Two such festivals are the Greek Festival of Dionysus, described in Second Maccabees, and the Roman festival of Saturnalia, described in the Palestinian Talmud. I show the varied ways in which the authors of these texts, members of different groups, with different textual practices, and living centuries apart, problematize foreign holidays in their responses to imperial rule. Though the polemic against gentiles is heightened in both te

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Jakubecki, Natalia Graciela. "Construcción y función de la figura del gentil en dos diálogos medievales. Los personajes de Gilberto Crispino y del Pseudo-Anselmo." Ideas y Valores 67, no. 168 (2018): 267–87. http://dx.doi.org/10.15446/ideasyvalores.v67n168.60289.

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En el siglo xi, la literatura dialógica nacida en el seno del cristianismo latino ha incluido en su repertorio de interlocutores a uno que resulta en todos los casos ficcional: el gentil. De allí que quepa preguntarse cuál es el propósito de dialogar con una otredad imaginaria. Se examinan las construcciones identitarias de los dos primeros personajes gentiles de los que hasta ahora se tiene noticia: el de la Disputatio christiani cum gentili de Gilberto Crispino y el de la Disputatio inter christianum et gentilem del Pseudo-Anselmo. A partir de estas construcciones, se discutirá la función qu

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14

Wahlen, Clinton. "The Temple in Mark and Contested Authority." Biblical Interpretation 15, no. 3 (2007): 248–67. http://dx.doi.org/10.1163/156851507x184883.

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AbstractThe purpose of this study is to demonstrate that Mark's portrayal of Jesus' temple action reinforces a larger narrative aim: to show that the time of messianic fulfillment for both Jews and Gentiles has come. The study consists of three sections. First, it is observed that the unifying theme of Mark 11:12-25 is not the destruction of the temple but prayer. Second, Jesus' activity in the temple occupies a central place not only in this series of pericopae but in the larger structure of Mark 11-15. Mark shows that Jesus fulfils the original design of the temple by making it a place of pr

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15

Hayes, Christine. "Thiessen and Kaden on Paul and the Gentiles." Journal for the Study of Paul and His Letters 7, no. 1-2 (2017): 68–79. http://dx.doi.org/10.5325/jstudpaullett.7.1-2.0068.

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ABSTRACT While Matthew Thiessen’s Paul and the Gentile Problem and David Kaden’s Matthew, Paul, and the Anthropology of Law employ different methods to explore Paul’s inclusion of Gentiles, their results are complementary and can be drawn together in a way that advances scholarly understanding of this critical issue.

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Na, Kang-Yup. "The Conversion of Izates and Galatians 2:11-14." Horizons in Biblical Theology 27, no. 1 (2005): 56–78. http://dx.doi.org/10.1163/187122005x00103.

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AbstractBut when Cephas came to Antioch, I opposed him to his face because he stood self-condemned. For before certain people came from James, he used to eat with the Gentiles. After they came, however, he drew back and kept himself separate for fear of the circumcision faction. And the other Jews joined him in this hypocrisy, so that even Barnabas was led astray by their hypocrisy. But when I saw that they were not acting consistently with the truth of the gospel, I said to Cephas in front of all of them, "If you, a Jew, live like a Gentile and not like a Jew, how is it that you force the Gen

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17

Lavender, Jordan. "Paul and the Observance of the Torah by Gentiles." Neotestamentica 57, no. 2 (2023): 293–323. http://dx.doi.org/10.1353/neo.2023.a943179.

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Abstract: The implications of Paul's thinking regarding gentile identification with Abraham have not been fully realised. Paul believed that gentile believers needed ritual transformation through immersion and the faithful obedience ( pistis ) of Christ to the Law and his death and resurrection to forgive the characteristic sins of the gentiles: idolatry and sexual immorality. They were made sons of Abraham by receiving Christ's pneuma . Paul's views reflect first-century debates surrounding both the precise ritual requirements of joining Israel and the status of proselytes after conversion. T

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Cohen, Yitshak. "Rabbi Meir Simcha of Dvinsk and His Attitude toward Gentiles." Review of Rabbinic Judaism 17, no. 2 (2014): 218–51. http://dx.doi.org/10.1163/15700704-12341269.

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This article examines various issues in R. Meir Simha Hacohen’s (rms) halakhic approach toward gentiles. His approach demonstrates innovation, and it attests mostly to moderation and an effort to reach a compromise with gentiles. We see that his halakhic and judicial approach does not advocate a complete detachment between Jews and gentiles; on the contrary, it encourages increased relations between them. On all the issues examined here, where the Halakhah could be interpreted in a strict manner or leniently, rms follows the approach that facilitates relations between Jews and gentiles. His po

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Quispe Gutierrez, Jhenry Rolando, and Benjamín Rojas Yauri. "Ley natural y soteriología, una revisión bibliográfica de la ley natural en Romanos 2:14,15." Revista Estrategias para el Cumplimiento de la Misión 21, no. 2 (2024): 22–38. http://dx.doi.org/10.17162/recm.v21i2.2059.

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Las expresiones de Pablo en Romanos 2:14,15 acerca de una ley natural en los gentiles, han suscitado diferentes interpretaciones respecto a la comprensión de la salvación de los gentiles según la Biblia. La cuestión que genera mayor discusión es respecto a la función sintáctica de φύσει en Romanos 2:14. Así, la comprensión de esta primera cuestión, ha llevado a discusiones sobre: a. la correcta definición paulina de una “ley natural” de los gentiles y b. la identidad de los gentiles (si se trata de gentiles comunes o gentiles cristianos). El presente articulo evalúa las interpretaciones de inv

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Nawrot, Janusz. "Izrael wobec zakazu sprzymierzania się z poganami w wybranych tekstach Septuaginty: część I." Poznańskie Studia Teologiczne, no. 34 (August 24, 2020): 7–28. http://dx.doi.org/10.14746/pst.2019.34.01.

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This article analyses the problem of Israelites forming an alliance in diff erent times chiefl y described in the Pentateuch. Many existing exegetic commentaries lack a clear answer explaining the extent of the prohibition to ally with Gentiles described in Ex 23:32; 34:12; Deut 7:2 and Judg 2:2. The author wants to give a full answer to the question why the prohibition concerns only the nations neighboring Israel after the chosen people started to occupy the Promised Land; or perhaps it also concerns the Gentile nations that neighbored Israel. Should the prohibition be interpreted restrictive

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Nortj, L. "Die Abraham-motief in Matteus 1-4." Verbum et Ecclesia 19, no. 1 (1998): 46–56. http://dx.doi.org/10.4102/ve.v19i1.1153.

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The Abraham-motive in Matthew 1-4 Matthew’s indication of Jesus as the Son of David and the Son of Abraham develop along two lines in Matthew’s story. Firstly, is Jesus portrayed as the Son of David, who represents the “Jewish” line in the story. And secondly Matthew is using Jesus as Son of Abraham to develop the “gentile” line in the story. Matthew uses the Abraham motives in chapters 1-4 to illustrate the inclusion of the gentiles into the new people of God. Under discussion are the gentile women in the genealogy and other possible motives that reflect the story of Abraham.

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BIRD, MICHAEL F. "Who Comes from the East and the West? Luke 13.28–29/Matt 8.11–12 and the Historical Jesus." New Testament Studies 52, no. 4 (2006): 441–57. http://dx.doi.org/10.1017/s0028688506000257.

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Since Joachim Jeremias' Jesu Verheissung für die Völker (1956) it has often been assumed that in Matt 8.11–12 Jesus looked forward to the inclusion of gentiles into the kingdom at the eschaton. However, several recent studies, most notably by Dale C. Allison, have called this view into question and have instead advocated that the logion refers to the regathering of the Diaspora. The purpose of this study is to evaluate Allison's arguments and to propose that a gentile reference is implicit in the logion based on: (1) the broader context of the inter-textual echoes of passages concerning the re

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Cohen, Shaye J. D. "Crossing the Boundary and Becoming a Jew." Harvard Theological Review 82, no. 1 (1989): 13–33. http://dx.doi.org/10.1017/s001781600001600x.

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Who was a Jew in antiquity? How was “Jewishness” defined? How did a non-Jew become a Jew, and how did a Jew become a non-Jew? In their minds and actions the Jews erected a boundary between themselves and the rest of humanity, the gentiles, but the boundary was always crossable and not always clearly marked. A gentile might associate with Jews and observe Jewish practices, or might “convert” to Judaism and become a proselyte. A Jew might avoid contact with Jews and cease to observe Jewish practices, or might deny Judaism outright and become an “apostate.” Or the boundary could be blurred throug

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Donaldson, T. L. "The ‘Curse of the Law’ and the Inclusion of the Gentiles: Galatians 3. 13–14." New Testament Studies 32, no. 1 (1986): 94–112. http://dx.doi.org/10.1017/s0028688500013527.

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The path of Paul's argumentation in Gal 3. 1–4. 7 presents vexing problems for any who would attempt to retrace it. The terminal points are clear: he begins with ‘Christ … crucified’ (3. 1; cf. 2. 21) and ends with the inclusion of the uncircumcized Gentile believers among the true ‘seed’ of Abraham (3. 26–29; 4. 7). But the route by which he moves from ‘cross’ to ‘Gentiles’–a maze of laboured exegesis, puzzling illustration, and cryptic theological shorthand–is anything but clear.

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Hamdoune, C. "Gens, Gentes, Gentiles." Encyclopédie berbère, no. 20 (October 1, 1998): 3045–52. http://dx.doi.org/10.4000/encyclopedieberbere.1903.

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Kimmerling, Baruch. "Images of Gentiles." Journal of Palestine Studies 26, no. 3 (1997): 96–98. http://dx.doi.org/10.2307/2538163.

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Crane, Jonathan. "Jews Burying Gentiles." Review of Rabbinic Judaism 10, no. 2 (2007): 145–61. http://dx.doi.org/10.1163/157007007783121731.

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Setzer, Claudia. "Does Paul Need to Be Saved?" Biblical Interpretation 13, no. 3 (2005): 289–97. http://dx.doi.org/10.1163/1568515054388191.

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AbstractWhile many liberal Jews have endorsed Jesus as one of their own for at least a century, Paul has often borne the blame for injecting anti-Judaism into early Christianity. The work of these scholars helps overturn these judgments against Paul. Several emphases of their work help us to better appreciate Paul as a pedagogue of multiple identities. 1) Being "in Christ" and being part of Israel are compatible, not contradictory identities for Paul. 2) Paul believes that Gentiles, by being "in Christ" come under the umbrella of Israel, even without circumcision or conversion. 3) Paul's missi

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Auler, Samuel. "More Than a Gift: Revisiting Paul's Collection for Jerusalem and the Pilgrimage of Gentiles." Journal for the Study of Paul and His Letters 6, no. 2 (2016): 143–60. http://dx.doi.org/10.2307/26371744.

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The Danish scholar Johannes Munck proposed a connection between Paul's collection for Jerusalem and prophetic texts that envisage a pilgrimage of Gentiles to Zion in the end times. Nonetheless, Munck's seminal theory on the collection for Jerusalem has been contested in recent times. This article argues that the Pauline Epistles contain some textual evidence of this link between the two events and that the collection and the pilgrimage of Gentiles share many common characteristics in meaning, both pointing to an eschatological time of reconciliation between Jews and Gentiles under the Messiah.

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Auler, Samuel. "More Than a Gift: Revisiting Paul's Collection for Jerusalem and the Pilgrimage of Gentiles." Journal for the Study of Paul and His Letters 6, no. 2 (2016): 143–60. http://dx.doi.org/10.2307/jstudpaullett.6.2.0143.

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The Danish scholar Johannes Munck proposed a connection between Paul's collection for Jerusalem and prophetic texts that envisage a pilgrimage of Gentiles to Zion in the end times. Nonetheless, Munck's seminal theory on the collection for Jerusalem has been contested in recent times. This article argues that the Pauline Epistles contain some textual evidence of this link between the two events and that the collection and the pilgrimage of Gentiles share many common characteristics in meaning, both pointing to an eschatological time of reconciliation between Jews and Gentiles under the Messiah.

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Keener, Craig S. "Some New Testament Invitations to Ethnic Reconciliation." Evangelical Quarterly 75, no. 3 (2003): 195–213. http://dx.doi.org/10.1163/27725472-07503001.

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The pervasive Jewish-Gentile conflict in the earliest church invited comment. The theme of the gospel’s challenge for surmounting ethnic prejudices (generally to the extent of commitment to the Gentile mission, hence incorporation into the church) appears widely in the New Testament; the present article surveys some samples of its treatment. John and Luke used Jesus’ ministry to Samaritans or comments about them in ways that likely summoned their audiences to consider and surmount ethnic prejudices in their own day. Paul demanded ethnic unity in Christ as an integral part of the gospel he prea

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Kraemer, Ross S. "Giving up the Godfearers." Journal of Ancient Judaism 5, no. 1 (2014): 61–87. http://dx.doi.org/10.30965/21967954-00501005.

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The category of Godfearers, or Gentiles who took on Judean (and later Jewish) practices without formally converting to Judaism, is based upon suspect evidence and problematic assumptions. Close attention to literary and epigraphical evidence for so-called Godfearers (including inscriptional references to theosebes and metuens or metuentes [deum]) demonstrates that these expressions do not reflect a single, static meaning across historical periods. Nor does the Gentile practice of engaging in Jewish religious observance reflect a unique religious dynamic. Rather it should be understood in the l

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Bird, Michael. "The Case of the Proselytizing Pharisees?—Matthew 23.15." Journal for the Study of the Historical Jesus 2, no. 2 (2004): 117–37. http://dx.doi.org/10.1177/147686900400200202.

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AbstractThis essay examines Matthew 23.15 in the context of the debate concerning pre-Christian Jewish proselytizing activity amongst Gentiles. The study assesses the historical authenticity of the logion and examines the various positions for understanding its meaning. It then attempts to argue that Matthew 23.15 is an authentic saying of Jesus aimed at censuring a Pharisaic group for endeavouring to recruit Gentile adherents (God-fearers) to the cause of Jewish resistance against Rome. It concludes that the logion does not constitute evidence for the existence of a Jewish proselytizing missi

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Moessner, David P. "Paul in Acts: Preacher of Eschatological Repentance to Israel." New Testament Studies 34, no. 1 (1988): 96–104. http://dx.doi.org/10.1017/s0028688500022232.

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The ‘enigmatic ending’ of Acts continues to baffle the exegetes. Not the least of its difficulties is the status of ‘the Jews’ after Paul's peculiarly solemn pronouncement of Isa 6. 9–10 against a ‘closed’ and ‘hardened’ people (Acts 28. 26–27). Coming as it does as a climax to the equally ponderous pronouncements of judgment in Acts 13. 46 and 18. 6, for many scholars the cumulative, three-fold impact of this indictment resounds a note of finality, of foreclosure upon Israel which consequently consummates an era and looks ahead almost exclusively to a Gentile church. The two leading clusters

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Bühner, Ruben A. "With Whom Is Peter Eating in Antioch? Reading τὰ ἔθνη in Galatians 2:12 as Including Nonbelieving Gentiles". Journal of Biblical Literature 143, № 2 (2024): 339–52. http://dx.doi.org/10.15699/jbl.1432.2024.9.

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Abstract In his Letter to the Galatians, Paul says that Peter ate with τὰ ἔθνη in Antioch (2:12). In this context, the majority of commentators read the phrase τὰ ἔθνη as a reference to gentiles who believe in Christ, departing from its predominant usage in Paul’s writings. However, this widespread and consequential assumption that Peter ate only with Christ-believing gentiles is not compelling. In fact, such an understanding is mainly based on prior scholarship that assumed that Jews, even in the diaspora, lived in isolated contexts and could not have eaten with non-Jews. In contrast, I argue

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Hacham, Noah. "Bigthan and Teresh and the Reason Gentiles Hate Jews." Vetus Testamentum 62, no. 3 (2012): 318–56. http://dx.doi.org/10.1163/156853312x645263.

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Abstract The account of Bigthan’s and Teresh’s conspiracy against the king (Esth 2:21-23) was transposed in the Septuagint to Addition A, which opens the book, while an additional story regarding a conspiracy to kill the king was introduced, in its stead, at the end of chapter 2 of this translation. These moves are part of Greek Esther’s reworking of the story in order to depict Mordechai as faithful to the king, and Haman as the king’s adversary who seeks his downfall, and to suggest that this contrast explains Haman’s animosity toward Mordechai, and the Jews, who are loyal to the throne. Thi

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Johnson Hodge, Caroline. "Apostle to the Gentiles: Constructions of Paul's Identity." Biblical Interpretation 13, no. 3 (2005): 270–88. http://dx.doi.org/10.1163/1568515054388146.

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AbstractIn Galatians 2:7–9, Paul lays out the parameters for the spread of the gospel for himself and his Judiean colleagues: all agreed that ?We should go to the gentiles and they to the circumcised? (Gal 2:9). This division of labor is crucial for understanding Paul: his task involves an intentional crossing of ethnic boundaries. Ethnicity determined the organization of the mission and Paul was responsible for the ethnic and religious "other."Here I explore Paul's construction of his identity as a Judean teacher of gentiles. Drawing on recent work in anthropology and critical race theory, I

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Moscicke, Hans M. "The Gerasene Exorcism and Jesus’ Eschatological Expulsion of Cosmic Powers: Echoes of Second Temple Scapegoat Traditions in Mark 5.1-20." Journal for the Study of the New Testament 41, no. 3 (2019): 363–83. http://dx.doi.org/10.1177/0142064x18821558.

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In this article, I argue that ancient expulsion rites and early Jewish scapegoat traditions have inﬂuenced the composition of Mk 5.1-20. These rites and traditions inform Mark’s portrayal of Jesus’ transfer of the demons into the swine and their disposal into the sea, which heals the Gentile man. Jesus’ scapegoat-like expulsion of Legion signals God’s banishment of hostile spiritual powers from their positions of authority over the nations and augurs God’s kingdom reign, in which Gentiles are released from bondage to cosmic forces, and their earthly counterparts, cleansed and welcomed into the

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Iverson, Kelly R. "Jews, Gentiles, and the Kingdom of God: The Parable of the Wicked Tenants in Narrative Perspective (Mark 12:1-12)." Biblical Interpretation 20, no. 3 (2012): 305–35. http://dx.doi.org/10.1163/156851511x595585.

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AbstractThe identification of the “others” in Mark's Parable of the Wicked Tenants is widely disputed and has not been adequately addressed from a narrative perspective. Through a reconsideration of the vineyard and tenants, as well as the wider plot structure of the narrative, this article argues that the anonymous “others” to whom the vineyard is given are the Gentiles. Understood within the context of the Gentile mission, the parable describes Israel's obstinance and the expansion of the kingdom, while at the same time foreshadowing the proclamation of the gospel to the nations, which is to

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Larsen, Kasper Bro. "Paulus – en jødisk integrationstænker og -praktiker." Dansk Teologisk Tidsskrift 88, no. 1 (2025): 23–46. https://doi.org/10.7146/dtt.v88i1.156160.

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This article, “The Apostle Paul: A Jewish Integrationist Thinker and Practitioner,” examines Paul’s acculturation strategy of integration (“togetherness in diversity”) in comparison with competing strategies within the early Christ movement, for example the assimilation model (“togetherness in similarity”) represented by Paul’s various opponents in Galatians and Romans, and the segregation model (“separateness in diversity”) endorsed by the Apostolic Council. Contrary to prevailing views in contemporary scholarship, the study argues that some of Paul’s Christ groups, including the Corinthian o

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Burke, Trevor J. "The Recent Renaissance of Paul as Missionary and the Missing Missio Spiritus Sancti." Evangelical Quarterly 96, no. 1 (2025): 1–22. https://doi.org/10.1163/27725472-09601001.

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Abstract The resurgence of interest in Paul as missionary has neglected the role of the Holy Spirit. It is argued that the Spirit’s character and role is intrinsically missional, justifying a study of the Missio Spiritus Sancti within a triad relationship with the Father and Son. Three texts are considered: in 1 Thessalonians, the missional Spirit was at work through Paul’s preaching as a saving and ‘experienced power’ (1:5), expressed visibly by the believers’ joy at conversion (1:6) with missional implications within and outside the church. In 4:8, and in Paul’s forced absence, God is still

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Dușe, Călin Ioan. "The Appearance and Spread of Christianity in Antioch." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 69, no. 1 (2024): 123–46. http://dx.doi.org/10.24193/theol.cath.latina.2024.lxix.1.06.

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This study explores the origins and expansion of Christianity in Antioch, a major metropolis of the Roman Empire known for its cultural and religious diversity. The paper examines the initial introduction of Christianity by Judeo-Christians during the diaspora, highlighting the significant role of key figures such as the Holy Apostles Peter, Paul, and Barnabas. It delves into the establishment of the first Christian community in Antioch, the successful integration of Gentile converts, and the city's role as a pivotal center for the spread of Christianity to the Gentile world. The study also di

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Fredriksen, Paula. "Judaizing the Nations: The Ritual Demands of Paul's Gospel." New Testament Studies 56, no. 2 (2010): 232–52. http://dx.doi.org/10.1017/s0028688509990294.

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Much current NT scholarship holds that Paul conducted a ‘Law-free’ mission to Gentiles. In this view, Paul fundamentally repudiated the ethnic boundaries created and maintained by Jewish practices. The present essay argues the contrary: Paul's principled resistance to circumcising Gentiles precisely preserves these distinctions ‘according to the flesh’, which were native to Jewish restoration eschatology even in its Pauline iterations. Paul required his pagans not to worship their native gods—aritualand a Judaizing demand. Jerusalem's temple, traditionally conceived, gave Paul his chief terms

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Garroway, Joshua D. "The Pharisee Heresy: Circumcision for Gentiles in the Acts of the Apostles." New Testament Studies 60, no. 1 (2013): 20–36. http://dx.doi.org/10.1017/s0028688513000258.

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This narrative-critical study of Acts proposes that Luke has deliberately arranged events so that the discussion about circumcising baptised Gentiles is postponed for as long as possible. When the issue does surface, it is raised by a delegation of second-wave Christians from the sect of the Pharisees. These factors combined give the impression that circumcision of Gentiles, a matter long settled by Luke's own day, had never been original, favourable or sanctioned by God or the apostles. By portraying the movement to circumcise Gentiles as belated, extrinsic and pernicious, Luke's representati

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Rivera Andía, Juan Javier. "Los Gentiles de Llampa." Anthropologica 18, no. 18 (2000): 271–80. http://dx.doi.org/10.18800/anthropologica.200001.015.

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Donaldson, Terence L. ""Riches for the Gentiles" (Rom 11:12): Israel's Rejection and Paul's Gentile Mission." Journal of Biblical Literature 112, no. 1 (1993): 81. http://dx.doi.org/10.2307/3267866.

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Martyn, Louis. "A Law-Observant Mission to Gentiles: The Background of Galatians." Scottish Journal of Theology 38, no. 3 (1985): 307–24. http://dx.doi.org/10.1017/s0036930600040989.

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That the early church was intensely and passionately evangelistic is clear to every reader of the documents that make up the New Testament. Equally clear, or so it would seem, is the scholarly consensus that when Christian evangelists took the step of reaching beyond the borders of the Jewish people, they did so without requiring observance of the Jewish law. The work of these evangelists, in turn, is said to have sparked a reaction on the part of firmly observant Jewish Christians, who, seeing the growth of the Gentile mission, sought to require observance of the Law by its converts. Struggle

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STARLING, DAVID I. "The Children of the Barren Woman: Galatians 4:27 and the Hermeneutics of Justification." Journal for the Study of Paul and His Letters 3, no. 1 (2013): 93–109. http://dx.doi.org/10.2307/26426478.

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In Gal 4:27, Paul offers a citation from Isa 54:1 as proof for his assertion in v. 26 that it is “the Jerusalem above” that is “our mother.” The citation poses an obvious hermeneutical riddle: on what basis does Paul include uncircumcised Gentiles in Galatia among the children born to the restored Jerusalem? This article proposes a solution to that riddle, based on a reading of the salvation-historical hermeneutical framework constructed in the preceding chapters of the letter and suggests some implications for how we are to understand the relationship between Gentile inclusion and salvation b

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STARLING, DAVID I. "The Children of the Barren Woman: Galatians 4:27 and the Hermeneutics of Justification." Journal for the Study of Paul and His Letters 3, no. 1 (2013): 93–109. http://dx.doi.org/10.2307/jstudpaullett.3.1.0093.

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In Gal 4:27, Paul offers a citation from Isa 54:1 as proof for his assertion in v. 26 that it is “the Jerusalem above” that is “our mother.” The citation poses an obvious hermeneutical riddle: on what basis does Paul include uncircumcised Gentiles in Galatia among the children born to the restored Jerusalem? This article proposes a solution to that riddle, based on a reading of the salvation-historical hermeneutical framework constructed in the preceding chapters of the letter and suggests some implications for how we are to understand the relationship between Gentile inclusion and salvation b

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Cohen, Shaye J. D. "Respect for Judaism by Gentiles According to Josephus." Harvard Theological Review 80, no. 4 (1987): 409–30. http://dx.doi.org/10.1017/s0017816000023762.

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Although conversion to Judaism in antiquity has been studied many times, the subject remains elusive. This essay is not a historical study of either ancient philo-Judaism or the relations between Jews and Gentiles in antiquity, but a historiographical study of one of the major bodies of relevant evidence, the writings of Josephus. I hope to answer two sets of questions. First, how does Josephus understand respect for Judaism by Gentiles? What forms does this respect take and what terminology is used to describe them? Second, what is Josephus's attitude towards respect for Judaism by Gentiles?

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