In Part 1 examining Luke’s use of ‘The Jews’ in Acts, we concluded that Luke wrote rhetorically within the framework of Judaism, and his major players were all Jewish; some accepted Yeshua as Messiah, some rejected. This ‘acceptance and rejection’ was reflected within the Gentile communities. In Part 2 we will now examine the ‘three-time rejection’ of the Jews in Acts.
There are three main occasions in Paul’s journeys when we see a supposed rejection of Jewish people, and a subsequent turning to the Gentiles (Acts.13:46; 18:6; 28:26). These ‘three rejection’ events have generated much of the debate about the use of ‘The Jews’ in Acts, with scholars differing greatly with their conclusions. Some scholars claim there is a universal rejection of all Jews with Paul’s three-time statement “we are turning to the Gentiles.” Some claim there is no expansion of Paul’s ministry without first Jewish rejection. However, others state we should not see a blanket rejection and condemnation of all Jews nor of Israel.
The hope of ‘the promise’ (the Spirit) and Yeshua’s resurrection is tied to David in Peter’s and Paul’s speeches, declaring Yeshua as the fulfillment of the Messianic hope promised to the Jewish people (Acts.2:25-31; 13:22,32; 23:6; 26:6). This message of Yeshua as the Davidic Messiah was preached first to the Jews inviting them to repent (13:46; 3:26). Going first to the Synagogue was part of Paul’s ministry paradigm (Rom.1:16) as he did not have to spend time explaining Israel’s salvific history, or of ‘Messiah,’ just his identity as Yeshua, with the result that “many of the Jews and devout converts to Judaism followed” (13:43).
First ‘Rejection’
We find the first supposed ‘Jewish rejection’ in Pisidian Antioch when most of the city returned to the synagogue the following week after Paul’s first message, and the non-believing Jews began to oppose Paul (13:45). Here we see a shift in usage of ‘The Jews’ to now refer to Jews who rejected Yeshua as Messiah (as in John’s Gospel). Remember, all in this story are Jews. This shift is repeated in Acts.14:2; 17:4; 17:12;18:2; 20:19, revealing it is Luke’s rhetorical style distinguishing between Yeshua’s Jewish supporters and opponents. Paul transfers his ministry focus towards the Gentiles only when the opponents become abusive (blasphemous). We should note there were always Jewish believers resulting from these Synagogue visits; likewise, not all Gentiles accepted. It is believed the Jewish believers joined with the Gentile believers to form the new congregation of Messiah.
Yet Sanders (1986, p.118) states that Paul so rejected the Jews in Pisidian Antioch (13:46, 51) that he “does not speak to or about ‘the Jews’ again until he is in Corinth delivering the second such announcement.” Perhaps Sanders’ bible omits Acts.14:1; 17:2, 10, that declares Paul “as his custom was” went to the synagogue. This reveals any ‘rejection’ is focused on just those Jews who refused to believe in that locale, and is not national rejection (Acts.18:6; 28:28).
Second ‘Rejection’
Paul’s statement “your blood be on your own heads, I am clean” (18:6) must be understood in the light of Paul’s ministry paradigm of ‘to the Jew first, and then the Gentiles.’ Paul’s words echo Ezek.3:16; 33:5 where if the people disobeyed, their blood would be on their own heads, and the watchman was freed of any further obligation. Neither Paul (nor Luke) is declaring an abandonment of all Jews, as Paul immediately goes to the Synagogue in the next locale (19:8; 28:17-24). Paul is not declaring his rejection of Jews, but speaking to those who reject Messiah Yeshua; their lack of salvation is now upon their own shoulders.
Third ‘Rejection’
The third ‘rejection’ and Paul turning to the Gentiles is in Acts 28:28. Sanders (1986, p.118) claims this third rejection “applies probably to all Jews and not just of Paul’s Roman hearers,” as Paul is quoting Isaiah 6:9-10. Yet Paul (and Luke) is not distinguishing between Jew and Gentile, but between Jewish believers and Jewish non-believers, as all are Jews in this account. Those Jews present, and Luke’s audience, would have understood this point.
As this statement was made in Rome, we may propose that this statement also includes Gentiles who may harden their hearts against the Gospel message. This is likely given the general charge that the message of Yeshua as Messiah was “spoken against everywhere” (28:22). Paul quotes Isaiah 6:9-10 to warn Jews everywhere they are falling under historic patterns of not believing God’s Prophets and hardening their hearts against God’s ways. Isaiah was not antisemitic, nor was Paul and Luke! Paul was declaring that belief in Yeshua as Messiah was now the new norm for Judaism.
These final verses of Acts do not declare that Paul turned away from all Jews, instead they reveal Paul still received and preached to all Jews in Rome who met him (28:30-31). Acts.28:28 does not mention that all Jews have been excluded or rejected, only that Yeshua will also be declared to the Gentiles, and “they will listen.” As with the Jewish community, some Gentiles accepted, some did not. Thus, Luke finishes his work exemplifying “to the Jew first.”‘
The Jews’ Killed the Christ
We will briefly examine one final criticism: the charge that ‘the Jews killed the Christ,’ which was frequently quoted over the church age excusing Jewish persecution. It is important to note the only time in Acts that guilt over Jesus’ death was laid at the feet of ‘The Jews’ was in Jerusalem (Acts.2:36), especially at leaders (Acts.4:10; 5:30; 7:32), in Caesarea (10:39) where Peter’s reference to ‘Jerusalem’ implies religious leaders.
Acts.2:36 is encouraging all listeners to take personal responsibility for Yeshua’s crucifixion, just as one would preach today! This is repeated to the leaders in Acts.4:10 for the same purpose. Peter and the other apostles’ charge to the religious leaders of ‘murdering Yeshua’ (5:30) is immediately followed by “that he might bring Israel to repentance and forgiveness of sins” (5:31). Thus, their challenge is one offering forgiveness, not condemnation. Stephen’s charge of the Jewish leaders killing the prophets (7:51, 52) is another example of Jewish in-house criticism, as other in-house challenges found in later Rabbinic literature. All players are Jews; this is not a rejection of all Jews, nor a shift to just Gentiles. Interestingly, when speaking outside Israel, Paul appears to excuse the Jerusalemite’s guilt by saying they all acted in ignorance (13:27).
Conclusion
We may conclude here, as in Part 1, that Paul and Luke’s use of ‘The Jews’ in Acts is a rhetorical function typically to distinguish between believing and non-believing Jews. In all three cases of Paul now turning to the Gentiles is after first giving all those in the Synagogue the opportunity to accept or reject that Yeshua is their Messiah. Once these make their decision, Paul informs that he can now be found in the market place speaking the same message to the Gentiles that Yeshua is also their Messiah. Presenting the message of Yeshua to the Gentiles would take longer as they needed to learn Israel’s salvation history leading up to Yeshua as their Messiah. Acts reveals that some Gentiles accepted, and some rejected, the offer of salvation and atonement through Yeshua. Acts never portrays a blanket rejection of Jews, nor blanket acceptance of Gentiles. It is typically understood the believing Jews met together with the believing Gentiles in home-group gatherings. It is also unknown with any certainty if the believers chose to eventually leave the Synagogue, or if they were expelled for their belief in Yeshua as Messiah. Finally, every individual since then to now must accept personal responsibility for the death of Yeshua that enabled our atonement and salvation; this is not just Jewish responsibility.
Amen!
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