| Paul Knew Jesus? 1: Jerusalem Period |
| Paul Knew Jesus? . |
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(1) DAYS OF THE EARLY CHURCH - How 'Jesus' Got Lost in the NT'S Second Generation In the previous pages, we've discussed a little of how greek syntax-shifting can provide clues as to when something was likely written (sequence). Not only does it allow us to mathematically 'sort' the books, but it also lets us 'peer' inside to check the general integrity of the writings. Were they really 'books', or combined groups of writings? If you read some of the more 'liberal' (scholarly?) commentaries, you quickly notice the commentators chopping the books up right and left! Pages flying! It gives you a little pause ... really mean commentators! As it turns out, though, they're not far off (or our syntax-shifting method isn't far off from them!). Most of the NT books indeed are combined 'partials' (the OT Penteteuch is quite similar). If you read Luke or Acts, the writer even tells you he combined various writings. We do a lot of this today (digests, etc), but we identify it. They combined without any need to identify the source (or the author, for that matter). But with our syntax measurements, we can try to figure out the pieces, sort them too, and then 'take a look'. On this page, I'm going to go segment-by-segment and describe each NT writing. If you're not familiar with the writing 'pieces' already identified by scholars, I'm sure you'll be uncomfortable. I was. But when the mathematics here fit much of the scholarly work, I'm (a little) more comfortable! A word about 'dating' measures. For each writing, I use a 'SE', 'SM' and 'SL'. Here's what they're derived from:
SE- 'Early' greek, combining 'Paul', Markian, and James syntax signatures. SM- 'Middle' greek, combining Matthew, Lukian, Johnine, Hebrews and Romans signatures. SL- 'Later' greek, combining petrine and pastoral syntax signatures. The number following each measure is the percent of verses. So, for example an SE41 means that the writing has 41% 'early' greek syntax. The writing segments below are sorted first by the 'SE' or early percent until it 'dies out', then sorting by the 'SL' or late percent. 'Jesus-driven' ratings range from a '5' (high) to a -5 (low). These are my own opinion, based on going through the verses, comparing commentaries, and categorizing the types of theology. For each section, I also include a drill-down page with more details. The detail page includes 'un-edited' notes from my reviews, so please don't 'kill' me if you see errors or inappropriate comments! NT SECTIONS IN LIKELY ORDER OF WRITING - THEIR THEOLOGY 'Q' (DETAILS) Syntax-dating: ???? Discussion: In theory, 'Q' was a possible source used by Matthew and Luke, but not Mark or John, and is composed mainly of sayings and key events/miracles. The syntax-dating, using the Lukian verses, places the greek syntax between the time of Mark (60-65ce?) and Matthew (75-80ce?). Initially I thought maybe 'Matthew' actually wrote it (Papias/Eusebius referenced 'Matthew's sayings' as difficult to translate). This might be correct. However, the writer of the gospel of Matthew is not likely 'Matthew' ... the writer wasn't a witness. My overall guess is that 'Q' was translated to greek during the christian diaspora from fallen-Jerusalem, precipitating expansions of 'Mark' (plus Matthew and Luke with their birth accounts). How else do you account for Paul and Mark being unaware of the sayings? Theology: In my mind, 'Q' is the core-Jesus that I use for comparison (adding Mark's accounts below). I don't have any 'proof' for this. But absent 'Q' and Markian accounts (expanded by Matthew/Luke), 'Jesus' is at best just a nice jewish guy that 'got raised' (Paul's perspective). Q's theology is straight-forward: an emphasis on the meek and down-trodden, being against wealth, the concept of 'the Father' and praying, 12 thrones judging Israel, and the 'Son of Man' and the 'Reign of the Heavens' being 'nigh' but unexpected. There's also a close affinity between Jesus and JohnB, and later a small apocalypse predicted. The 'spirit of God' settles in at Jesus' baptism, also assisting with his temptation. Jesus-Driven Rating:: +5 EVENT: PAUL'S 2ND JOURNEY 1TH ch4-5 (DETAILS) Syntax-dating: SE48 Discussion: 1st Thes. is clearly quite early. I've broken it into two sections, though both are very close (see ch1-3 below). Even though the 'readable' break is between ch2 and ch3, the syntax actually breaks between ch2 and ch3. I've selected to go with the commentaries, since both sections are close in 'time'. Assuming Acts chronology, this would put us probably in Corinth on the second journey, where Paul spent a year and a half. Theology: Jesus' rising presented as a 'belief'. Personal resurrection is introduced as an answer to a question. The 'end-time' appears so close, the possibility of saints dieing hadn't been taught. The 'thief-in-the-night' discussion is a later addition, with late greek syntax. The 'Holy Spirit' at this point hasn't moved far from the OT 'spirit of God'. The theology matches early Acts, and involves gentile converts. Jesus-Driven Rating:: +3 ROM Sermons #2 & #6 (plus ending-1) (DETAILS) Syntax-dating: SE45 Discussion: When I first analyzed Romans, I noticed its overall syntax-mix is quite similar to the Matthew/Luke period (a little troubling!). Then I noticed (1) the book appears to be a series of 'sermons' that are inter-connected, and (2) some sermons have early syntax, with some being much later. These two sermons on jews profiting from the messiah and the Spirit replacing the law are both quite early. Some commentators view Romans as preparatory to Paul's visit to Jerusalem following the 2nd journey. My 'dating' suggests these two sermons were indeed for Paul's argument in Jerusalem, but not the whole 'book'. I'd assume the logic was formed while Paul was encamped in Corinth on his 2nd journey. Ending-1 is included, being 'early-dated' (thru Rom 16:16). Commentaries note the variation in endings. Theology: The Holy Spirit as an independent 'being' is introduced, though it has a strong jewish, pre-Jesus flavor (Enoch, etc). Jesus' purpose is to 'free creation', redeeming our bodies, fitting the expected battle with Satan. 'Saints' are 'adopted' by God similar to Jesus' adoption in 'Q'. Even though Paul's theology is moving away from Jesus' support for the law (thus a -1 rating below), it's still a benign approach, and thus at the Jerusalem conference, James doesn't appear too shocked (mainly worried about the poor, like Jesus), and Peter is on-board. I find it 'telling' that James doesn't reference Jesus or the Holy Spirit as authority, but instead looks to the Old Testament. In the ending-1, Paul references himself as 'acting as a priest' to the gentiles (early logic that accidentally validated the jews priests; see later Romans sermons). Special Notes:: Sermon #2: 'You Call Yourself a Jew?' (Rom 2:17-3:12). Sermon #6 'The Law versus the Spirit' (Rom 7:1-8:39). Jesus-Driven Rating:: -1 EVENT: JERUSALEM CONFERENCE EPH ch3-5 (DETAILS) Syntax-dating: SE44 Discussion: You can find this section, just by reading between chaps 2 and 3. And indeed, the greek syntax shifts at that point, with chap 3-5 being earlier. If you 'take your scissors' and chop out these chapters, they're just very pleasurable to read, visa viz Jesus. I suspect it was written when Paul was back in Antioch, having passed through Ephesus on his 2nd journey. Theology: Here Jesus dwells (versus the Holy Spirit), and lowliness, meekness and long-suffering are instructed. 'Gentiles' are explained as a 'the secret' (see Mark below). Jesus 'went down' before 'going up', consistent with the Satan-battle, and is 'redeeming the days of evil'. In contrast the Holy Spirit has the role of 'authority' (prophets and apostles), but is also associated with the grace of 'gifts'. Jesus-Driven Rating:: +4 EVENT: PAUL ENCAMPED IN EPHESUS ('3RD JOURNEY') GAL (all) (DETAILS) Syntax-dating: SE42 Discussion: Galatians seems to me as where Paul 'breaks free'. The syntax-dating is still fairly early, but it has a lot of middle-greek sections, and a missing ending. Hard to say. Given Paul's new rabid anti-Jerusalem stance, it's hard to believe Barnabas would agree to a second journey with Paul (being closely associated with Jerusalem, John Mark and Peter). I connect Galatians with Paul's two years in Ephesus, on what most call Paul's third journey. Frankly, outlining Acts, it's difficult to 'see' a third journey. The description 'sounds' like Paul de-camped from Antioch, essentially 'running' the asian assemblies from Ephesus. He operates similar to a 'bishop', competing with Jerusalem. Read the account and see what you think. Following the 'conference', Paul was pretty mad. Luke paints an 'everyone-in-agreement' picture. Paul, interestingly, says Jesus sent him to the conference. Jesus was having trouble with his 12 apostles?? Theology: This is the first 'word' we have of Jesus talking to somebody after his assension (Damascus, go to Jerusalem). Unfortunately Act's three Damascus versions don't agree even internally, so whether anyone else 'heard Jesus' as a witness is arguable. The gospels, written later, were adament about the importance of 'witnesses' to Jesus, with Acts pointedly selecting the missing apostle from early followers after JohnB. Was 'Paul' the reason? The actual theology in Gal isn't that different from Paul's earlier 'Rome' sermons and Thes letter ... an emphasis on love, bringing an erring brother back (contrast with later writings), and avoiding envy. Jesus continues to 'rescue from an evil age', as prophesied. Even though the basic theology is benign, Paul's obvious meanness is not 'Jesus', even remotely (thus the negative rating below). Special Note: I'll discuss this later, but Galatians is one of the few Pauline writings without any pastoral editing. I really think the letter showed up by accident (missing its ending, rough talk, etc). I don't think the pastoral writer would have 'let it go', certainly with the Acts writer painting a much more pleasant picture. Jesus-Driven Rating:: -3 1TH ch1-3 (DETAILS) Syntax-dating: SE40 Discussion: Syntax-wise, this section is fairly close to the previous 1TH section and could probably be treated as a single section. I separated it due to the later syntax-metric. Plus Paul doesn't appear to have calmed down from Galatians too much (see 1TH 2:16, but not sure 'which' jews and a later edit adds their 'appropriate' judgment). For someone that talks to Jesus periodically, Paul sure doesn't appear to have picked up too much from him. Theology: Like Galatians and the earlier portion of 1TH, the actual theology is still fairly close to early Acts, with the 'good news in power'. This is the first mention of 'waiting' for God's son, and rescueing from the 'coming anger'. If you're an apocalyptic-guru (!), this would be your first 'hit' outside of 'Q'. I rate the theology here as 'green', ignoring the judean comment as possibly added later. Jesus-Driven Rating:: +3 PHM Syntax-dating: NA Discussion: Philemon is too short to measure syntactically. I placed it here in sequence, since the discussion 'fits' Ephesus, where Paul may have landed in prison. Also Demas disappears later in the 2TI-B section (below), so the writing would need to be before that. Theology: References hospitality to the saints, but not much else. Clearly Paul demonstrates his arguing abilities, not needing 'Jesus' in his discussion with Philemon. 'Give me your slave'. Jesus-Driven Rating:: +1 HEB chap 2-4, 8-10 (DETAILS) Syntax-dating: SE39 Discussion: If you read the commentaries, most question 'Paul' as the author, due to both the style and the very nice greek. Syntax-wise, I can't comment on the quality of the greek, but the 'Paul' signatures do show up in Hebrews mainly in these chapters (both vocabulary and syntax). So, chances are that Paul might have been an early participant, probably during his Ephesus years? However, if you read these chapters, there's no obvious 'break' suggesting pasting, so who knows. I kept it separate primarily to monitor the theology. Theology: The author 'seems' to be familiar with Jesus, though indirectly. He likes the LXX but misquotes the OT, still having Jesus battling satan, and Jesus having mortal breathren. Not shy, the author then zooms off into the coming earth not being under angels (was it then?), God giving children to Jesus, and the idea of 'partners with Jesus as high priest'. Oddly, the early Rome church didn't trust Hebrews. Nor Origin. Jesus-Driven Rating:: +1 2TI ch3-4a (DETAILS) Syntax-dating: SE39 Discussion: If you compare the pastorals, overall, they have a 'late' syntactical signature, and do not match 'Paul'. However the latter half of 2TI matches 'Paul' fairly closely, albeit with some 'Timothy-isms' here and there (piety, etc). One thing is for sure ... Paul doesn't tip-toe around, though he does appear depressed in prison (friends leaving, etc). Theology: The 'last days' are clearly eminent and God's judgment about to occur. However Paul's teaching is very similar to Jesus' ... love, long-suffering, endurance and faith. Special Notes: If you're an Interpreter's Dict/Comm reader, the detailed verses listing in the 2TI write-up doesn't 'date' early to Paul per se. However almost all of the listed verses are from this section. Coincidence? Jesus-Driven Rating:: +3 1CO except ch1, 3-4, 6-7 (DETAILS) Syntax-dating: SE39 Discussion: Both Corinthian letters have a considerable amount of 'conflation', with very early portions, as well as late portions. I've read some commentaries that try to track the series of letters back and forth ... certainly it's possible. The objective here isn't to separate out the individual letters, but just track the theology relative to 'time', with these chapters being generally early. Theology: The discussion moves from not sinning relative to a brother, a lengthy discussion of love, meekness, the mind of Christ, and jews still being under the law(huh?). So far so good. However, the Corinthians seem to bring out the truly unusual ... not to stack-and-rack gifts, baptism for the dead, resurrected bodies being different from regular bodies, the rising WILL be in their life-time (hmmm), and why women look great with long hair. Plus, Jesus was busy battling his enemies, and he'd be back really soon. Goodness, Paul ... 'where' did all that come from? Oh, not finished ... 'officers of Christ', get rid of really BAD sinners (keep the not-so-bad-ones), how best to do 'tongues' and 'prophesising', and by the way, collect money for Jerusalem. Are we even talking about the 'same' religion here? Most commentators explain, 'well, it's just those Corinthians!'. Oh. That would explain why they ALL died 2000 years ago. This is really the 'first' writing where you really have to 'wonder' about inspiration and Paul. (Or Jesus indeed already came and went.) Jesus-Driven Rating:: -3 EVENT: FIRST JESUS & CHURCH 'HISTORIES' MAR ch1-11 (DETAILS) Syntax-dating: SE38 Discussion: Most commentaries (all?) look at Mark as 'complete', less the last chapter. This is due to some manuscripts not including the last chapter, and others varying the treatment. The picture, from a syntax point of view is a little different. Chapters 1-11 are early (10-11 earliest, with the divorce segment Paul quoted), but chapters 12-15 match later syntax signatures, about the time of Mat and Luk (still with a Markian vocabulary). Theology: Like 'Q', Mark anchors Jesus with JohnB, plus Jesus as a son of God at his baptism (receiving the Spirit as a dove). Jesus emphasizes the lowest in society, healing to rid people of demons/the devil, and attacking religiousity. But Jesus also seems to 'turn it up' ... the rich will get richer, the poorer, poorer, fire/brimstone for Galilean villages, no miracles for people who don't believe, and demons recognizing Jesus. Most curious is 'healing' being equivalent to 'forgiving sins' and major illnesses are God's punishment. Marriage is 'forever' and with sufficient 'pistis' or faith, you can move mountains. In contrast to John, Mark has Jesus trying to keep his ministry a secret, cautioning everyone to 'not tell'. He also guarantees no sign to be given (unlike John's version). The kingdom is eminent, some miracles require special steps, he doesn't decide seats in heaven, and a gentile woman is allowed to debate with him on 'little dogs', essentially telling her 'tough cookies'. But loving your neighbor is loving God. What a contrast with 'Q'. At least Mark has Jesus battling Satan too! Jesus-Driven Rating:: +4 ACTS ch1-4, 19a,22 (DETAILS) Syntax-dating: SE38 Discussion: From the syntax patterns, these chapters have early syntax-signatures, but there's no obvious 'break'. I'd call it 'the early church'. Interestingly the 'dating' almost exactly matches 'Mark' above. Given the traditions that Mark was writing from Peter, the early church account might have been at the same time, originating from Peter. The subsequent Peter stories/speeches (and Paul journeys) 'date' much later, matching the time of Luke. Chs 19a and 22 are also early though from separate sources? Theology: The early Acts segments (from Peter?) describe Jesus' departure (2 men promising Jesus' return added), choosing the 12th apostle (2 JohnB back-references) and then moving into the early sharing of wealth (multiple times described). I can't tell if 'Luke' introduces the Holy Spirit winds etc, since the pattern is so Lukish. The 'saving' formula varies from 'call on Jesus name', reform, and baptism. Fellowship also was emphasized in their homes almost daily, and teaching in the temple. Especially interesting is the inclusion of Mary and Jesus' brothers. If indeed the source is Peter, the timing would be parallel to Paul while he was making claims of apostleship while in Ephesus. The other possibility for the JohnB 'apostle experience' would be against Jesus' brothers who joined 'late'. Jesus-Driven Rating:: +4 JAMES (all chaps) (DETAILS) Syntax-dating: SE36 Discussion: From a syntax-signature point of view, James is 'squarely' in the 'Paul' period of signatures. And indeed, reading the letter/sermon, it actually 'fits' right here, consistent with 'Peter' and questioning Paul's 'faith alone' idea. Commentaries range from completely questioning its validity (Luther's 'straw'!), to a pseudo-author, to early James. Well, that certainly narrows it down! Again, syntax-wise, Paul, Mark and James are all about the same 'time'. Theology: James appears to quote extensively from 'Q' (and possibly Mark). I really suspect James might have been 'Q'. (1) 'Q' had to be authoritative (used independently by Luke and Mat), (2) 'Q' wasn't absolutely authoritative (Mat & Luk change the 'quotes') (3) 'Q' was independent of Peter (not used by Mark), (4) James comfortably quotes from 'Q' (if not 'Q' then Mat) and (5) James' successor, Jude, doesn't (instead using Enoch, etc). Think about it. James' theology is quite similar to 'Q', and in contrast to Paul, demands 'works' along the line of piety. Although Luther disagrees with me (ha), the 'works' of James appear wholely consistent with Jesus' discussions. James predicts 'the presence of the Lord', and never makes any reference to an identifiable 'Holy Spirit' or spirit of God etc. 'Q' only mentions the spirit relative to Jesus' baptism. Jesus-Driven Rating:: +5 PHI ch1-2,4b (DETAILS) Syntax-dating: SE35 Discussion: This section of PHI is sort of a chatty-kathy section, where Paul philosophizes, even suggests the possibility of suicide. Presume he's in Ephesus (at this point hasn't seen James' letter). Theology: Mentions the 'mind of Christ'. Spirit is the spirit of Christ and fellowship of the spirit. Includes what appears to be a hymn, though the theology appears fairly late. Jesus-Driven Rating:: +1 PHI ch3-4a (DETAILS) Syntax-dating: SE35 Discussion: This is a fairly well known separate section of PHI. There's little in the way of new theology, and judging from the close syntax mix, it's quite close to the section above. Paul is quite angry at 'the dogs'. Is it possible the 'dogs' have to be responded to with his trip to Jerusalem? Theology: Recommends forebearance for all men (not counting himself). Notes 'expectantly waiting' with the Lord being 'near'. Interestingly equates two women as fellow strivers. Special Notes: Compare this to 2CO below and note their similarity. Both 'date' very closely and likely were 'fired off' to Paul's communities. Jesus-Driven Rating:: -4 COL (all chaps) (DETAILS) Syntax-dating: SE34 Discussion: Quite a few commentators question Col. and Paul's authorship. Much of the issue surrounds the unusual vocabulary and non-'Paul' discussions. I'm not a 'Paul' expert, but the mathematical vocabulary patterns are 'pure Paul', matching closely his early writings. Ditto on the syntax signature. What can I say? The 'relations' section (wife/husband/kids/slaves) is indeed added later (along with the one in Eph). If indeed Col is from Paul, it's likely during his stay there in Ephesus ('3rd journey'). Theology: Triumphing over the principalities continues to be consistent with the satan battle (God rescuing him from the authority of darkness). First expressed here are the equality of all classes (race, gender, etc). Paul also instructs on not judging on eating/days/etc, not evil speaking, mercy, kindness, humbleness,love above all, and forebearance. He introduces Jesus 'redemption through blood' but as death, not as a sacrifice. Paul also strongly connects Jesus with God, in terms of his image, and God tabernacling in Jesus. New is the concept of 'baptism' equated with Jesus' burial. Jesus-Driven Rating:: +4 JDE (all) (DETAILS) Syntax-dating: SE32 Discussion: I positioned Jude here for mathematical consistency (and it is fairly early). I suspect, however, that the letter might be just 'a hair' later, following James' presumed death (my mathematics isn't that good). Tradition places Jude as the successor to James, with Simeon following Jude into the 2nd century. Judging from Jude's letter, he combines 'Jesus' with a firm understanding of the pre-Jesus writings (Enoch, Moses Assumption, etc). Apparently, a considerably number of non-canonical writings celebrated 'James' at the point, also linked to pre-Jesus writings and early jewish gnosticism. Theology: Believes they are in the 'end-times' and references scoffers. I'm guessing Jerusalem is gone at this point (see discussion next page). His letter centers around sexual liberties, involvement of the angels (Enoch, etc), and concerns about their 'love-feasts'. Where James uses 'our Lord', Jude uses the more normal 'Lord Jesus Christ'. Most telling is his instruction to remember Jesus 'sayings' ... 'Q' ... by an apostle (my guess James; see above). Jesus-Driven Rating:: +4 2CO ch10-13 (DETAILS) Syntax-dating: SE32 Discussion: As noted above for 1Co., separating out the Corinthian letters is a challenge. The breakout here is primarily to track the theology, with these four chapters being fairly early ... definitely during the time of 'Paul'. Chap 13 appears to be separate though in the same time period. Theology: The discussion starts out smoothly (meekness and gentleness of the messiah). But within verses, Paul launches off into boasting (his first, even comparing who boasts best), attacking his attackers (questioning his gospel/authority), and placing himself right up there with the best of the apostles (my guess ... he just heard about James' letter to the dispersion, and is he mad!). He then moves on into someone's (his?) trip to Enoch's 'third paradise', returning for even more boasting. Most interesting is that he doesn't use the 'Holy Spirit' as his source for authority (I'm guessing 'Jerusalem' is the authority Paul's questioning). Special Note: I gave this a strong minus. There's hardly 'any' theology to be 'rated'. But Paul is so PO'd, with a comfort level communicating to Corinth (of all places) ... it's so revealing. 'Jesus' he is not. And an apostle? Compare to James above. Jesus-Driven Rating:: -4 EVENT: PAUL TO JERUSALEM TO EXPLAIN DUMPING 'THE LAW' EVENT: PAUL IMPRISONED; NO FURTHER PAUL WRITINGS(?) EVENT: JAMES KILLED AT THIS POINT(?) Next page please .... the fall of Jerusalem. |
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