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BBL 450 New Testament Backgrounds

BBL 450 New Testament Backgrounds. CLASS XI: Jewish, Greek, and Christian Literature of NT Times Dr. Esa Autero. Jewish, Greek & Christian Literature of NT Times. 1.1 Introduction The basics of Greek, Jewish, and non-Canonical literature What are the most important writings?

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BBL 450 New Testament Backgrounds

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  1. BBL 450 New Testament Backgrounds CLASS XI: Jewish, Greek, and Christian Literature of NT Times Dr. Esa Autero

  2. Jewish, Greek & Christian Literature of NT Times 1.1 Introduction • The basics of Greek, Jewish, and non-Canonical literature • What are the most important writings? • When written and by who? • How these writings shed light on the NT documents? • Homer’s Iliad and Odyssey • Josephus & Philo • Rabbinic writings • Apostolic Fathers • NT Apocrypha

  3. Jewish, Greek & Christian Literature of NT Times 2.1 Homer and the New Testament • Homer the most well-known piece of literature • School textbooks; arts, theater, literature • Stories, myths, poems known by illiterate “Homer comes first, middle, and last” (Dio Chrysostom, Or. 18.8)  DioCrysostom in reference to education “the greatest and most reputed of poets” (Philo, Conf. 4) • Iliad – battle b/w Trojans and Greeks at Troy’s city wall • Struggle of Greek Achilles and Trojan Hector • Odyssey – Odysseus’ journey back home  Homer’s epics – final form 700BC w/ long editorial history

  4. Jewish, Greek & Christian Literature of NT Times • Homer and the New Testament • Different literary characteristics • Koine vs. classical Ionic Greek • Various genres of koine vs. stylized hexameter poetry • Many Christ-believers would have known Homer • No quotes or direct explicit allusions to Homer in NT • Cultural values in Homer and NT – some points of contact • Cultural values of Homeric epics • Human destiny controlled by fate & interaction b/w competing gods • Achilles and Hector fight for honor and glory • Odysseus journey completed when honor gained back  Fate sealed by gods (e.g. battle outcome due to Zeus) • Proper order of society and household • Male honor through battle and heroism & female submission  Violence against family/societal threats of honor

  5. Jewish, Greek & Christian Literature of NT Times • NT ideals find points of contact but also subvert Homeric values • Jesus sought the honor of Father (5:41-44; 7:18; 8:50-58) • Jesus’ dishonorable death as scandalous (1 Cor 1:17-18; Phil 2:8) • Imitation of Christ (Mark 8:34; Matt 10:38; 16:24) • Paul’s glory in humility (1 Cor 4:10; 2 Cor 11:30; Gal 6:14) • Rejection of polytheist fatalism (1Cor 8:6; Rom 1:18-32; Acts 17:30) • Sexual fidelity and fulfillment of men and women (1 Cor 7:3-4) • Leadership of women (Rom 16:1-2, 7; Acts 18:1-26; 1Cor 1:11; 16:19) • Christianized household codes & subordination (Eph 5:22; Tit 2:1-8) • Rejection of violence (Matt 5:39; 26:52; Luke 6:29; Rom 12:19)

  6. Jewish, Greek & Christian Literature of NT Times 3.1 Josephus and the New Testament The family from which I am derived is not an ignoble one, but hath descended all along from the priests; and as nobility among several people is of a different origin, so with us to be of the sacerdotal dignity, is an indication of the splendor of a family. Now, I am not only sprung from a sacerdotal family in general, but from the first of the twenty-four courses; and as among us there is not only a considerable difference between one family of each course and another, I am of the chief family of that first course also; nay, further, by my mother I am of the royal blood; for the children of Asamoneus, from whom that family was derived, had both the office of the high priesthood, and the dignity of a king, for a long time together. I will accordingly set down my progenitors in order. My grandfather's father was named Simon, with the addition of Psellus: he lived at the same time with that son of Simon the high priest, who first of all the high priests was named Hyrcanus. This Simon Psellus had nine sons, one of whom was Matthias, called Ephlias: he married the daughter of Jonathan the high priest, which Jonathan was the first of the sons of Asamoneus, who was high priest, and was the brother of Simon the high priest also. This Matthias had a son called Matthias Curtus, and that in the first year of the government of Hyrcanus: his son's name was Joseph, born in the ninth year of the reign of Alexandra: his son Matthias was born in the tenth year of the reign of Archclaus; as was I born to Matthias in the first year of the reign of Caius Caesar. I have three sons: Hyrcanus, the eldest, was born in the fourth year of the reign of Vespasian, as was Justus born in the seventh, and Agrippa in the sninth. Thus have I set down the genealog of my family as I have found it described in the public records, and so bid adieu to those who calumniate me [as of a lower original]. (Life 1)

  7. Jewish, Greek & Christian Literature of NT Times • Most important witness to Jewish people of the 1st century • Some personal data on Josephus • Yoseph ben Mattiyahu (AD 37-100) – son of wealthy priest • Priest and Pharisee (tried all main Jewish sects) • Judean general, defense of Galilee (AD 66-70) • Surrendered to Vespasian at Jotapa [399] When Josephus heard him give those orders, he said that he had somewhat in his mind that he would willingly say to himself alone. When therefore they were all ordered to withdraw, excepting Titus and two of their friends, he said, "Thou, O Vespasian, thinkest no more than that thou hast taken Josephus himself captive; but I come to thee as a messenger of greater tidings; for had not I been sent by God to thee, I knew what was the law of the Jews in this case?and how it becomes generals to die. Dost thou send me to Nero? For why? Are Nero's successors till they come to thee still alive? Thou, O Vespasian, art Caesar and emperor, thou, and this thy son. Bind me now still faster, and keep me for thyself, for thou, O Caesar, are not only lord over me, but over the land and the sea, and all mankind; and certainly I deserve to be kept in closer custody than I now am in, in order to be punished, if I rashly affirm any thing of God." When he had said this, Vespasian at present did not believe him, but supposed that Josephus said this as a cunning trick, in order to his own preservation; but in a little time he was convinced, and believed what he said to be true, God himself erecting his expectations, so as to think of obtaining the empire, and by other signs fore-showing his advancement (Josephus, War 3.399-401)

  8. Jewish, Greek & Christian Literature of NT Times • Josephus – Roman custody, favor & citizenship • Negotiator during siege of Jerusalem • Accused of betrayal by many Jews • Major Works • Jewish War (AD 73 in Aramaic; AD 81 in Greek) • Description of War and apologetic nature • Jewish Antiquities (AD 93-94) • Rewritten Bible + events leading to Jewish War • Life (AD 93-94) - an appendix to Antiquities • Defense of Josephus against Justus of Tiberias; Josephus’ character • Against Apion(c. AD 94-100) – apologetic against Alexandrian scholar Apion  Josephus’ works preserved by Christians

  9. Jewish, Greek & Christian Literature of NT Times • Josephus and the New Testament • Historical and social background material • History of Jewish people • Scriptural interpretation • Jewish sects • Prophetic and revolutionary movements • Events, ideas, people that directly overlap with Luke-Acts  See many earlier ppts • Josephus’ particular biases • Top-down perspective • Defense of self and his ideas of Jewishness • “God gone over to the Roman” • Jewish sects depicted as “philosophies” • Contradictory info on certain events and ideas (e.g. Ant.and War)

  10. Jewish, Greek & Christian Literature of NT Times • Important NT events/people and Josephus • John the Baptist (Ant. 18.116-119) [116] Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God's displeasure to him. (Ant. 18.116-119)

  11. Jewish, Greek & Christian Literature of NT Times • TestimoniumFlavianum– Josephus on Jesus [63] Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was [the] Christ. And when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day. (Ant. 18.63-64) • Authenticity of part (or whole) disputed by some • Josephus did not believe Jesus as Messiah (Origen, Comm.Matt 1.15; Cels. 1.47) • Arabic and Syriac versions omit some sections  Evidence favors authenticity of Testimonium except disputed sections

  12. Jewish, Greek & Christian Literature of NT Times • Josephus and the Martyrdom of James the Just Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrinof judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king [Agrippa], desiring him to send to Ananus that he should act so no more, for that what he had already done was not to be justified; nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Ananus to assemble a sanhedrinwithout his consent. (Ant. 20.200)

  13. Jewish, Greek & Christian Literature of NT Times 3.2 Philo and the New Testament • Jewish scholar, philosopher, politician (20 BC – AD 50) • Rich and influential family in Alexandria • Philo leader of envoy to emperor Galigula (AD 38-40*) • Nephew prefect of Egypt (AD 66-70) • Philo may have had a private school – direct evidence lacking though • Write 70 works – 50 survived • Most are expositions on the Torah • Exposition of the Law – e.g. On the Creation of the World; On Decalogue; Special Laws; On Rewards and Punishments • Exegetical commentaries – e.g. Questions and Answers on Genesis; On the Sacrifices of Cain and Abel; On Agriculture • Also wrote • Philosophical works: On Providence; On the Eternity of the World • Historical and apologetic works: Against Flaccus; On the Embassy to Gaius*

  14. Jewish, Greek & Christian Literature of NT Times • Philo’s thought influenced by • Platonism, Stoicism, and Pythagoreanism • Allegorical and literal interpretation of Scripture  Sought to combined Greek philosophy and Judaism • Philo gives important info on Jewish diaspora • Jewish institutions and social life • Synagogues and social institutions • Missionary activity & relations w/ gentile neighbors • Social cost of conversion and apostasy • Spec. 4.178; 1.51-52, 54-56, 313-318; Virt. 102, 181, 219-22 • 1 Thess 1:9; 2:13-17; Eph 4:7-6:9; 1 Pet 2:11; 3:15  (102) Moreover, after the lawgiver has established commandments respecting one's fellow countrymen, he proceeds to show that he looks upon strangers also as worthy of having their interests attended to by his laws, since they have forsaken their natural relations by blood, and their native land and their national customs, and the sacred temples of their gods, and the worship and honour which they had been wont to pay to them, and have migrated with a holy migration, changing their abode of fabulous inventions for that of the certainty and clearness of truth, and of the worship of the one true and living God. (Virt. 102)

  15. Jewish, Greek & Christian Literature of NT Times • Connections w/ New Testament writings and ideas • Philo used LXX as did most NT authors • Origins of LXX related in Mos 2.25-44; cf. Letter of Aristeas • Possible influence of Alexandrian thought (not directly from Philo) • Synagogue of Freedman opposed Stephen (Acts 6:9) • Apollos in Ephesus (Acts 18:24; cf. 1 Cor 1) • Scriptural interpretation of Philo • Allegory & literal meaning (Migr. 89-93) • Gal 4:21-31 true allegory (cf. 1Cor 10); mostly typological & fulfillment

  16. Jewish, Greek & Christian Literature of NT Times • Traditions of the fathers important (Mos. 1.4) • Traditions in Christianity (Gal 1:14; 1 Cor 11:23; 15:1-3) • Exegetical debates • Circumcision (Spec. 1.1-11; Col 2:8-13) • Virt. 183-4 and Praem. 79-84; Rom 10:4-17 & Deut30:12-14 • Religious concepts • Platonism and Heb 7-9 • Logos in Philo and John 1  Philo’s writings preserved by Christians

  17. Jewish, Greek & Christian Literature of NT Times 3.3 Rabbinic Literature and the New Testament • Development and origins of rabbinic literature • Judaism characterized by diversity b/f AD 70 • Pharisees, Essenes, Sadducees, Apocalyticists, Qumran etc. • Title “rabbi” as teacher but not exponents of rabbinic theology pre-70AD • Homogenization of Judaism after AD 70 (AD 135) due to national crises • Pharisees emerge as the normative rabbis after AD 70 • School of Yohanan ben Zakkai in Yabneh (Jamnia) • Collection of oral traditions • Oral and written Torah • Writing and codification of Mishnah c. AD 200 by Judah the Patriarch* • Systematic collection of rabbinic sayings

  18. Jewish, Greek & Christian Literature of NT Times • Structure and divisions of Mishnah • 6 divisions and 63 tracts • Zeraim (Seeds) – 11 tractates • Tithes on agricultural products • Moed (Festivals) – 12 tractates • Jewish feasts and festivals • Nashim (Women) – 7 tractates • Women and marriage • Nezikim (Damages) – 10 tractates • Violations of the rights of others • Kodashim (Holy things) – 11 tractates • Sacrifice at the Temple • Tohorot (Purifications) – 12 tractates • Ritual purity  Meditation on & discussion of Torah took the place of actual sacrifice • Additional tractates: Abot (the fathers/founders) & Abot de Rabbi Nathan

  19. Jewish, Greek & Christian Literature of NT Times • Tosefta (Aramaic “additions”) – supplementary sayings to Mishnah • Organized as citations, gloss, paraphrase, and other additions • Compiled around c. AD 300 • The Talmuds – Commentaries on Mishnah (mostly Aramaic, parts Hebrew) • Aim of the Talmuds is clarification of Mishnah, the oral Torah • Palestinian Talmud c. AD 400 • Commentary on most tractates of first four divisions • Babylonian Talmud c. AD 600 • Exegesis of most Mishnah tractates on second to fifth divisions

  20. Jewish, Greek & Christian Literature of NT Times • Other rabbinic literature • Midrash (“searching out”) – TannaicticMisrashim 3rd and 4th century AD • Commentaries on Exodus Mekilta de Rabbi Ishmael etc. • Midrash Rabba– AD 200-600 on Pentateuch and other Scrupture • Targumim – Aramaic paraphrase translations • Purpose of rabbinic literature • Self-definition & reorganization of Judaism after AD 70 & AD 135 crises • Systematic codification of literature • Halakah – codify the proper “walk” or practice(s) for Judaism

  21. Jewish, Greek & Christian Literature of NT Times • Rabbinic literature and the New Testament texts • Jesus’ actions at the Temple (t.Hag 2.11; Targum Zech. 14.21; mSeqal 1.3; 3:3; 5.3-4; y.Ta’an 7.4) • Rabbinic materials illuminate some NT passages and practices • Rabbinic material needs to be treated carefully because • Much later than NT – some early traditions though • Reflects opinions and idealizations of later rabbis • Some polemical against Christianity

  22. Jewish, Greek & Christian Literature of NT Times 3.4 Early Non-canonical Christian Writings • Apostolic Fathers and Apocryphal Gospels (or NT Apocrypha) 3.4.1 Apostolic Fathers • Collection a modern invention by J.B. Cotelier in 1672 • “Fathers of the Apostolic Period” – assumed acquaintance w/ apostles • Apostolic Fathers – miscellaneous documents b/w c. AD 70 -170 • Difficult to know the date – provenance varies (Rome, Antioch, Alexandria) • Various genres and occasions • Homilies (2 Clement; Epistle of Barnabas) • Epistles (1 Clement; Epistles of Ignatius) • Apologetic works (Epistle to Diognetus) • Church manual (Didache) • Apocalypse (Shepherd of Hermas)

  23. Jewish, Greek & Christian Literature of NT Times • Apostolic Fathers – after NT and b/f later theologians • See complete list of Apostolic Fathers in pp. 424-425 • Sample summaries • Epistle of Barnabas (c. AD 96-100) • Adapted homily (probably from Alexandria) • Earlier fragments – full copy discovered in 1844 Codex Sinaiticus • Few church fathers attribute to Barnabas – modern scholars reject b/c • Anti-Jewish polemic of the letter (2.6; 4.6-8; 5.11; 14.5) But they [Jews] lost it [covenant] by turning unto idols. For thus saith the Lord;Moses, Moses, come down quickly; for thy people whom thou broughtestout of the land of Egypt hath done unlawfully.And Moses understood, and threw the two tables from his hands; and their covenant was broken in pieces, that the covenant of the beloved Jesus might be sealed unto our hearts in the hope which springethfrom faith in Him. (Barn. 4.8) • Barnabas too old to write the Epistle  Pseudonymous or later attributed to Barnabas

  24. Jewish, Greek & Christian Literature of NT Times • Message of the Epistle of Barnabas • Anti-Jewish polemic (Barn. 1-17) and Two Ways teaching (Barn. 18-20) • Anti-Jewish polemic – probably due to intense rivalry w/ synagogue To this end therefore, my brethren, He that is long-suffering, foreseeing that the people whom He had prepared in His well-beloved would believe in simplicity, manifested to us beforehand concerning all things, that we might not as novices shipwreck ourselves upon their law. (Barn. 3.6)  (Re-)conversions to Judaism(?) • Two Ways teaching – similar to Prov; Matt 7:15-20; Gal 5:19-23; Didache But let us pass on to another lesson and teaching. There are two ways of teaching and of power, the one of light and the other of darkness; and there is a great difference between the two ways. For on the one are stationed the light giving angels of God, on the other the angels of Satan. (Barn. 18.1) Thou shalt not make a schism, but thou shalt pacify them that contend by bringing them together. Thou shalt confess thy sins. Thou shalt not betake thyself to prayer with an evil conscience. This is the way of light. (19.12)  ch. 21 final exhortations in light of coming judgment

  25. Jewish, Greek & Christian Literature of NT Times • Didache(c. AD 70-150) – The Teaching of Twelve Apostles • Complete text discovered 1873 • Written by an anonymous Jewish-Christian in Syrian Antioch(?) • Connections to Pastoral Epistles and Jesus tradition in Matthew • Two-tier system of bishops and deacons (Did. 15.1; cf. 1Tim 3; Tit 1:5-7) • Lord’s Prayer (Did. 8.3-11; Mt 6:9-13); Enemy love (Did. 1.7-8; Mt 5:38-45); baptism formula (Did. 7.1-7; Mt 28:19) • Composition – Two Ways (Did. 1-7) & Church Ordinances (Did. 7-15) • Two Ways (Did. 1-7) – exhortations to choose the path of life & avoid path of death

  26. Jewish, Greek & Christian Literature of NT Times First, you shall love God who made you; second, love your neighbor as yourself, and do not do to another what you would not want done to you. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there for loving those who love you? Do not the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone strikes your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one who asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he who gives according to the commandment, for he is guiltless. Woe to him who receives; for if one receives who has need, he is guiltless; but he who receives not having need shall pay the penalty, why he received and for what. And coming into confinement, he shall be examined concerning the things which he has done, and he shall not escape from there until he pays back the last penny. And also concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give. (Did. 1.6-23)

  27. Jewish, Greek & Christian Literature of NT Times There are two ways, one of life and one of death, but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, love your neighbor as yourself, and do not do to another what you would not want done to you(Did. 1.1-5) And the way of death is this: First of all it is evil and accursed: murders, adultery, lust, fornication, thefts, idolatries, magic arts, witchcrafts, rape, false witness, hypocrisy, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil. (Did. 5.1-3)

  28. Jewish, Greek & Christian Literature of NT Times • Church ordinances (Did. 7-12) • Eucharist, leadership, prayers, baptism, travelling teachers and so on And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if you have no living water, baptize into other water; and if you cannot do so in cold water, do so in warm. But if you have neither, pour out water three times upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whoever else can; but you shall order the baptized to fast one or two days before. (Did. 7.1-7)

  29. Jewish, Greek & Christian Literature of NT Times 8:1 And let not your fastings be with the hypocrites, for they fast on the second and the fifth day of the week; 8:2 but do ye keep your fast on the fourth and on the preparation (the sixth) day.8:3 Neither pray ye {as the hypocrites,} but as the Lord commanded in His Gospel, thus pray ye. 8:4 Our Father, which art in heaven, hallowed be Thy name; 8:5 Thy kingdom come;8:6 Thy will be done, as in heaven, so also on earth; 8:7 give us this day our daily bread; 8:8 and forgive us our debt, as we also forgive our debtors; 8:9 and lead us not into temptation, but deliver us from the evil one; 8:10 for Thine is the power and the glory for ever and ever. 8:11 Three times in the day pray ye so. (Did. 8.1-11)

  30. Jewish, Greek & Christian Literature of NT Times But every true prophet who wants to live among you is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support. Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, you shall take and give to the prophets, for they are your high priests. But if you have no prophet, give it to the poor. If you make a batch of dough, take the first-fruit and give according to the commandment. So also when you open a jar of wine or of oil, take the first-fruit and give it to the prophets; and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to you, and give according to the commandment. (Did. 13.1-8)

  31. Jewish, Greek & Christian Literature of NT Times 3.4.2 Apocryphal Gospels (New Testament Apocrypha) • NT Gospels written in the first century AD – NT Apocrypha 90-300? • Apocryphal gospels to fill in the “gaps” or impart secret revelations • Early childhood & youth of Jesus • Secret sayings – just before ascension to heaven • Different genres from canonical Gospels • Sayings gospels (Gospel of Thomas; Gospel of Philip) • Infancy gospels (Infancy Gospel of Thomas) • Dialogue gospels (Gospel of Mary; Gospel of Judas) • Homilies (Gospel of Truth) • Pseudonymous – some clearly competed for apostolic authority • None is considered authentically written by an apostle  Shed light on the early non-canonical interpretation of Jesus tradition

  32. Jewish, Greek & Christian Literature of NT Times • Gospel of Thomas (c. 95-180) • Discovered in 1945 in Nag Hammadi, Egypt • Collection of Jesus sayings, written between AD 95-180 • Possible oral tradition b/f writing • Almost ½ parallel w/ canonical gospels (GTh 34//Matt 15:14) • Similar doctrine to NT (GTh 98, 82) • Undecided (can be interpreted either way; GTh 42, 56) • 1/3 are Gnostic-like sayings (GTh 3b, 29, 114) • Similarity either due to literary dependence or oral tradition • GTh calls Thomas Didymus Judas* – only found in Syrian tradition • Dependent on canonical gospels and Diatessaron(c. AD 170-180) OR • Compilation of oral traditions (c. AD 70s-150)  Never considered a candidate for canon by anyone

  33. Jewish, Greek & Christian Literature of NT Times These are the secret sayings that the living Jesus spoke and Didymos Judas Thomas recorded.1 And he said, "Whoever discovers the interpretation of these sayings will not taste death.“ 2 Jesus said, "Those who seek should not stop seeking until they find. When they find, they will be disturbed. When they are disturbed, they will marvel, and will reign over all. [And after they have reigned they will rest.]“ (GTh 1-2) 31 Jesus said, "No prophet is welcome on his home turf; doctors don't cure those who know them."32 Jesus said, "A city built on a high hill and fortified cannot fall, nor can it be hidden."33 Jesus said, "What you will hear in your ear, in the other ear proclaim from your rooftops.Afterall, no one lights a lamp and puts it under a basket, nor does one put it in a hidden place. Rather, one puts it on a lampstand so that all who come and go will see its light.“ 34 Jesus said, "If a blind person leads a bind person, both of them will fall into a hole.“ 35 Jesus said, "One can't enter a strong person's house and take it by force without tying his hands. Then one can loot his house.“ 36 Jesus said, "Do not fret, from morning to evening and from evening to morning, [about your food--what you're going to eat, or about your clothing--] what you are going to wear. [You're much better than the lilies, which neither card nor spin. As for you, when you have no garment, what will you put on? Who might add to your stature? That very one will give you your garment.]“ (GTh 31-36)

  34. Jewish, Greek & Christian Literature of NT Times 29 Jesus said, "If the flesh came into being because of spirit, that is a marvel, but if spirit came into being because of the body, that is a marvel of marvels. Yet I marvel at how this great wealth has come to dwell in this poverty.“ 30 Jesus said, "Where there are three deities, they are divine. Where there are two or one, I am with that one.“ (GTh 29-30) 113 His disciples said to him, "When will the kingdom come?“ "It will not come by watching for it. It will not be said, 'Look, here!' or 'Look, there!' Rather, the Father's kingdom is spread out upon the earth, and people don't see it.“ 114 Simon Peter said to them, "Make Mary leave us, for females don't deserve life." Jesus said, "Look, I will guide her to make her male, so that she too may become a living spirit resembling you males. For every female who makes herself male will enter the kingdom of Heaven.“ (GTh 113-114*)

  35. Jewish, Greek & Christian Literature of NT Times • Gospel of Peter (c. AD 120-180) • Discovered in Akhmim Egypt 1886-1887 • Written on early to mid 2nd century • Discussed by Serapion (d. AD 211), bishop of Antioch (Eccl. Hist6.12.2) • Extant only from the trial to resurrection in current MSS • Mostly NT-like in doctrine but potential doceticelements • Embellishments (tall Jesus & angels; walking-talking cross) • Passion (1-6); epiphany of judgment (7); resurrection (7-15) • Anti-Jewish sentiment (23; 48) • Christ’s descent to hell (10.31-42; cf. 1 Pet 3:18-22; Eph 4:7-10) • Docetic(-like) passages • Gos.Pet. 5.19 – “My power, my power, why have you forsaken me” • Gos.Pet 4.10 “He was silent as one who experienced no pain”

  36. Jewish, Greek & Christian Literature of NT Times [15] But is was midday, and darkness held fast all Judea; and they were distressed and anxious lest the sun had set, since he was still living. [For] it is written for them: Let not the sun set on one put to death. [16] And someone of them said: 'Give him to drink gall with vinegary wine.' And having made a mixture, they gave to drink. [17] And they fulfilled all things and completed the sins on their own head. [18] But many went around with lamps, thinking that it was night, and they fell. [19] And the Lord screamed out, saying: 'My power, O power, you have forsaken me.' And having said this, he was taken up. (Gos. Pet. 15-19)

  37. Jewish, Greek & Christian Literature of NT Times [35] But in the night in which the Lord's day dawned, when the soldiers were safeguarding it two by two in every watch, there was a loud voice in heaven; [36] and they saw that the heavens were opened and that two males who had much radiance had come down from there and come near the sepulcher. [37] But that stone which had been thrust against the door, having rolled by itself, went a distance off the side; and the sepulcher opened, and both the young men entered. [38] And so those soldiers, having seen, awakened the centurion and the elders (for they too were present, safeguarding). [39] And while they were relating what they had seen, again they see three males who have come out from they sepulcher, with the two supporting the other one, and a cross following them, [40] and the head of the two reaching unto heaven, but that of the one being led out by a hand by them going beyond the heavens. [41] And they were hearing a voice from the heavens saying, 'Have you made proclamation to the fallen-asleep?' [42] And an obeisance was heard from the cross, 'Yes.' [43] (Gos. Pet. 35-43)

  38. Jewish, Greek & Christian Literature of NT Times • ;lkk

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