God of All the World: Universalism and Developing Monotheism in Isaiah 40–66

Abstract: Genealogy, Circumcision and Conversion in Early Judaism and Christianity by Matthew Thiessen Department of Religion Duke University Date:_____________________

Abstract: Many biblical and ancient Jewish traditions make reference to Israel and the nations jointly participating in or being united in Israel’s covenantal blessing or eschatological heritage. Moreover, an initial survey reveals that most such traditions also reference worship or describe a liturgical or doxological setting, with worship being somehow instrumental in the joining of Israel and the nations. This raises the question, How do ancient Jewish traditions relate the worship of God to the unification of Israel and the nations? Biblical traditions that reference Israel-nations unification—including Exodus 12:37–38; 1 Kings 8:41–43; Isaiah 2:1–4; 56–66; Micah 4:1–5; Zechariah 8:18–23; and Psalms 46–48—consistently employ the constellation of salient features of creation or eschatological New Creation, unification, worship and shalom. Such traditions, however, presuppose without explaining or arguing for the relationships between these features, and instead employ the constellation in support of their respective primary theological concerns. In so doing, they seem to make use of theological frameworks of temple cosmology that perhaps map onto that outlined in a plausible reading of the creation accounts of Genesis 1–2. Relevant Non-Christian Second Temple traditions—including 1 Enoch 10:20–11:2; Tobit 14:3–11; Sibylline Oracles 3:772–95; 1 Enoch 90:28–38; and Josephus’ Antiquities 8.116–117—follow suit, often employing one or more of the above biblical traditions. These early Jewish traditions describe Israel-nations unification in terms of worship and shalom, and as intrinsic to the eschatological New Creation, despite that their application of this common scriptural starting point diverges widely. Consequently, these traditions also presuppose that Israel-nations unification is a primary element of a theological framework of temple cosmology. Finally, the Pauline traditions of Romans 15:7–13 and Ephesians 2:11–22 depict Israel-nations unification in a manner consonant with both biblical and the above (other) Second Temple traditions. In both instances, Israel-nations unification signals the eschatological realization of the scriptural hope for the restoration of Israel, that is, the restoration of humanity, as the climax of Paul’s gospel. These Pauline traditions specify that God’s purposes have been inaugurated in the present age, and only add the innovation of a uniquely christocentric interpretation.

Abstract: This dissertation argues that Paul’s apostolic mission to the Gentiles was the definitive expression of his divine vocation as an Israelite, and thus of his Jewish identity For many of Paul’s Jewish contemporaries, Israel’s divine vocation was to keep and to teach the precepts of the Law of Moses as an exemplary witness to God’s power and wisdom For Paul, however, Jewish identity was expressed primarily by preaching the gospel of Christ, as the fulfilment of the Law of Moses, to the Gentiles This is seen most clearly in Paul’s letter to the Romans In chapter 1, we summarize our methodology: we are seeking to examine Paul’s Jewish identity by reading Paul’s letters (especially Romans), in light of other second-temple Jewish texts, using certain insights from social identity theory We show that the concept of vocation is an important dimension of Jewish identity, especially in Paul’s letters We also discuss some prior approaches to the question of Paul’s Jewishness, demonstrating both their value and also their limitations for our purposes In chapter 2, we survey three key aspects of Paul’s explicit language of Jewish identity in his letters: Jewish distinctiveness, divine revelation and divine vocation In chapter 3, we demonstrate that Paul deliberately frames his letter to the Romans (Rom 1:1–15, 15:14–33) by presenting his apostolic ministry as the fulfilment of positive scripturally-based eschatological expectations concerning Israel’s divine vocation with respect to the nations We also compare Paul’s self-presentation in the outer frame of Romans with other first-century expressions of Jewish vocation In chapter 4, we concentrate on Rom 2:17–29 Contrary to most interpretations which read this passage as a discussion about the nature of (Jewish or Christian) salvation, we argue that Paul deliberately sets this passage in the context of the mainstream Jewish synagogue, in order to contest the nature of Jewish vocation In chapter 5, we examine Rom 9–11 from the perspective of Jewish vocation We demonstrate that in Rom 9–11, Paul presents his own apostolic vocation, in various ways, as a contrast to, a fulfilment of, and a means of hope for Israel’s place and role in God’s worldwide purposes

Abstract: Deutero-Isaiah’s theology of exile is contextualised in this thesis in the light of post-Christendom Australia, with a focus on evangelical Christians who are leaving the church, but generally retaining faith. The methodological approaches to Deutero-Isaiah utilised include: historical-criticism, rhetorical criticism, and sociological insights, particularly trauma studies. Feminist and postcolonial studies provide useful conversation partners to the topic. After establishing the literary and social context of Deutero-Isaiah in general, the key chapter for the thesis is Isaiah 49:14-26, focussing on personified Zion’s accusations to YHWH regarding her abandonment (forsaken/ forgotten terminology). This chapter is followed by shorter comparative chapters looking at Isaiah 50:1-3 (imagery of divorce, reconciliation and forgiveness); 51:17-52:6 (a polyphonic text imaging Zion’s rape, comfort and consolation); and, 54:1-17 (barren woman imagery, confession of abandonment by YHWH). Finally, hopeful possibilities for new communities of post-church people informed by ancient texts are explored.