By Stephen Anthony Cummins
The so-called "Antioch Incident"--the war of words among the apostles Peter and Paul recorded in Galatians 2.11-21--continues to be a resource of controversy in scholarly in addition to well known estimations of the rising early church. This leading edge interpretation of the development argues that the significant factor at stake in Antioch--whether the Torah or Jesus Christ determines who're the folks of God--gains nice readability and strength whilst seen when it comes to a kind of Judaism is aware as Maccabean martyr theology.
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Additional info for Paul and the Crucified Christ in Antioch: Maccabean Martyrdom and Galatians 1 and 2 (Society for New Testament Studies Monograph Series)
First, as already intimated, having made the case in part one, I shall then presuppose throughout part two that Maccabean traditions were very much alive, available and known to Paul. Indeed, as will be seen from the evaluation of Galatians 1 and 2, they would have been formative in Paul's life as a zealous Jew, and a factor in his interaction with Jewish(-Christian) detractors in his later vocation as a Christian apostle. Wherever and whenever Paul engaged fellow Jews ± and, indeed, sought to explicate the outworking of God's design for humanity through Messiah Jesus ± the Maccabean crisis and its model of Judaism could and would have informed the discussion.
Introduction 15 This brings us to the use of the Maccabean framework in relation to Paul and the Antioch incident, about which two further interrelated points may be made. First, as already intimated, having made the case in part one, I shall then presuppose throughout part two that Maccabean traditions were very much alive, available and known to Paul. Indeed, as will be seen from the evaluation of Galatians 1 and 2, they would have been formative in Paul's life as a zealous Jew, and a factor in his interaction with Jewish(-Christian) detractors in his later vocation as a Christian apostle.
Second, the author interposes another martyr narrative involving a certain Razi, revered as `father of the Jews' and one who `had been accused of Judaism [soudiÈ smouÄ], and for Judaism [uÇpeÁ r touÄ soudiÈ smouÄ] . . with all zeal risked body and life' (2 Macc. 37±8). Rather than su¨er the ignominy of Gentile arrest and injury, Razi dies nobly by taking his own life, con®dent that `the Lord of Life and spirit' would restore his body to him (2 Macc. 46). With this, Judas' victory ± and the realization of our author's theme ± is assured.