REINVENTING PAUL This page intentionally left blank REINVENTING PAUL John G. Gager OXFORD UNIVERSITY PRESS OXFORD UNIVERSITY PRESS Oxford New York Auckland Bangkok Buenos Aires Cape Town Chennai Dar es Salaam Delhi Hong Kong Istanbul Karachi Kolkata Kuala Lumpur Madrid Melbourne Mexico City Mumbai Nairobi Sao Paulo Shanghai Singapore Taipei Tokyo Toronto and an associated company in Berlin Copyright © 2000 by John G. Gager First published by Oxford University Press, Inc., 2000 198 Madison Avenue, New York, New York 10016 First issued as an Oxford University Press paperback, 2002 Oxford is a registered trademark of Oxford University Press All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or other- wise, without the prior permission of Oxford University Press. Library of Congress Cataloging-in-Publication Data Gager, John G. Reinventing Paul /John G. Gager. p. cm. Includes bibliographical references and index. ISBN 0-19-513474-5 (cloth) ISBN 0-19-515085-6 (pbk.) 1. Paul, the Apostle, Saint—Views on Judaism. 2. Bible. N.T. Epistles of Paul—Criticism, interpretation, etc. 3. Christianity and other religions—Judaism. 4. Judaism—Relations—Christianity. I. Title. BS2655.J4 G34 2000 225.9'2—dc21 99-045706 1 3 5 7 9 8 6 42 Printed in the United States of America CONTENTS PREFACE vii INTRODUCTION 3 CHAPTER ONE The Traditional View of Paul 21 CHAPTER TWO New Views of Paul 43 CHAPTER THREE The Letter to the Galatians 77 CHAPTER FOUR The Letter to the Romans 101 CHAPTER FIVE Loose Ends 145 NOTES 153 INDEX OF SUBJECTS 189 INDEX OF MODERN SCHOLARS 193 INDEX OF ANCIENT TEXTS 197 This page intentionally left blank PREFACE A lbert Schweitzer once wrote that no task so fully reveals an epoch's understanding of itself as its efforts to write a life of Jesus. But if, as is widely believed, Paul is the second founder of Christianity (Jesus being the first, and the real founder at that) efforts to write about Paul must be even more revealing. I believe that this traditional view of Paul—and Jesus—is wrong. Jesus was not the first founder of Christianity and Paul was not the second. Be that as it may, it still holds true that books on Pau tell us a great deal about the times in which they were written. Now the question arises: Is it possible to break free from this law, from the powerful tendency to read our views into Paul rather than working our way from them? Can we arrive at the "real" Paul? Or, more modestly, at a Paul closer to his time than to ours? These are not popular questions today. Among many intel- lectuals, the view is that there is no such thing as the real Paul or any other figure. Only different, shifting, unstable perceptions. VIII PREFACE But this does not mean that there are not bad interpretations, even wrong ones. My argument is that the dominant view of Paul across nearly two thousand years is both bad, in that it ha proved harmful, and wrong, in that it can no longer be defended historically. I will use certain terms that require a brief explanation. First, I will rigorously avoid the term Christianity when speak- ing of Jesus, his early followers and Paul. Instead I will employ the t&mJesus-movement.To some, this may seem like special plead- ing in that much of my case depends on the claim that the old, bad view of Paul derives from the mistaken assumption that he was Christian. Behind this shift of terms, from Christian to Jesus- movement, lies a much broader contention, namely, that there was no Christianity at all until well after the time of Jesus, his earliest followers, and Paul. In the case of Jesus and his early fol- lowers, this position is now taken for granted—they belong total- ly within the context of first-century Judaism in Roman Palestine and not to the history of later Christianity. To use the term Christia is anachronistic and misleading. The argument here is simple and convincing: the fact that his followers proclaimed Jesus the Messiah (Christ is simply the Greek word used by Jews for the Hebrew M^wc^/Messiah) does not place them outside the pale of Judaism. They become Christians only when they begin to view themselves, and are viewed by others, as standing outside, above, or even against Judaism. In other words, this is not a book about early Christianity. In fact, it is not about Christianity at all. Along with others, I hold that this position must be extended to Paul—and beyond. He, too, belongs to the history of first- century Judaism. Although I will not argue here for an even wider expansion of this position, I believe that it should be applied to other writings in the New Testament, including the Revelation of John, the letter of James, and, among the gospels, Mark and John. Another term that demands a brief word of explanation is the law. I use this word for the Hebrew Torah, regularly translated into Greek as nomos, into Latin as lex and thus into English as la Although Torah does include a range of properly legal matters PREFACE IX (normative rules and regulations of many sorts), it also covers broader notions such as revelation, teaching, and wisdom. It is with respect to these broader notions that the English word law proves inadequate. But it has also been difficult for me and oth- ers to come up with a better term. Thus, when I speak of the law or the law of Moses I intend it to be taken in the broadest pos- sible manner. It means everything in and associated with the Pentateuch, the five books attributed to Moses (Genesis, Exodus, Leviticus, Numbers, Deuteronomy). Here I should also note that the designation LXX refers to the Septuagint, the Greek translation of the Hebrew Bible used by Paul and all Greek- speaking Jews of his time. Preparing and writing this book have generated two unexpected surprises. The first is the legacy of my teachers—Paul Meyer, Nils Dahl, Krister Stendahl, and Ernst Kasemann. In ways that I had not anticipated—though perhaps I should have—I have found myself continually inspired by their work, if not always in pre- dictable ways. I should like to record my gratitude toward them, even while exonerating them from any responsibility for the errors of my ways. The second surprise—though once again perhaps I should have discovered it earlier—was the body of Jewish read- ers and interpreters of Paul. At least since the mid-eighteenth century, Jewish readers have been both fascinated and puzzled by Paul. By and large, Jewish readers have adopted the old image: Paul holds that God has rejected Judaism and the law; that salvation for Jews lies exclusively through faith in Jesus Christ. At the same time, a curious tension emerges among most Jewish readers. On the one hand, they are far more sensitive than Christians to the Jewish elements in Paul's thinking. For a number of them, Paul emerges as a thoroughly Jewish thinker. On the other hand, many of these same readers have accepted the traditional argument that Paul's negative statements about the law are directed at Jews and, despite his protestations to the contrary, that his rejection of Israel is final. One frequently hears comments like the following: "How could a Jew like Paul say such negative things about the law?"