The Hellenization of Judaea in the First Century After Christ

by Martin Hengel

This short but highly significant study is the first real sequel to Professor Martin Hengel's classic and monumental work 'Judaism and Hellenism'. It demonstrates from a wealth of evidence, much of it made readily available here for the first time, that in the New Testament period Hellenization was so widespread in Palestine that the usual distinction between Hellenistic Judaism and Palestinian Judaism is not a valid one and that the word Hellenistic and related terms are so vague as to be meaningless. The consequences of this for New Testament study are, of course, considerable.

Genres: History

Paperback

First published March 1, 1990

Reviews

[Daniel Supimpa · Rating 4 out of 5]

A short but thorough summary of evidence that challenges a Hegelian assumption from historical-critical scholarship: that Christianity was basically a synthesis of a 'pure' form of Judaism (especially in Palestine) with Greco-Roman thought and culture (usually thoughtless coined as 'Hellenism'). For Hengel, Judaism in its varied socio-geographical contexts (and particularly in Palestine) already shows wide and unquestionable evidence of a process of "Hellenization" that goes far before the Jesus-Movement, as early as the Seleucid period. So even the terminologies of 'Hellenism' or 'Henellization' should be used more carefully, and the evaluation of the social forces that shaped Christianity should be analyzed with more nuance.

The width of the archaeological and ancient textual evidence cited or presented by Hengel is quite convincing. It includes onomastic, coins, ossuaries, official signs, Second Temple Jewish texts among others, which altogether point to the presence of Greek language and culture in varied social strata (although it was more accessible and sought for among higher classes). For Hengel, a clearer separation between Judaism and Hellenist culture will only come after the Jewish-Roman Wars (up to 135 AD) and the establishment of a different identity paradigm for Palestinian Judaism under the Rabbinic period.

[Jon · Rating 3 out of 5]

This short follow-up to Hengel's earlier book on Judaism and Hellenism treads familiar ground but also provides a few new tidbits of information that relate directly to the New Testament--and Christianity.

As in the other book, Hengel discusses the importance of the Greek language and education, particularly to attaining social class. In the end, Hengel comes to the conclusion that what is "Greek" and what is "Jewish" is not easily separated. Indeed, as Hengel writes, "Not only Christianity but also rabbinic Judaism, which is different in so many other ways, basically rests on a synthesis."

[Michael Boling · Rating 5 out of 5]

Many have arguably heard of and have some familiarity with the term “Hellenization”. With that said, how is such a description accurately applied and how great an influence was Greek philosophy and life in general on Jewish people during the period immediately following Christ? For that matter, what does it matter when it comes to our approach to and understanding of the New Testament? Martin Hengel, in The Hellenization of Judea in the First Century After Christ, his sequel to the monumental study on Judaism and Hellenism, explores issues of Greek language, culture, education, politics, and their overall influence on the Jewish people during this period.

This has been a subject that has fascinated me of late. The influence of Greek culture preceding and following the period in which Jesus lived cannot be negated or underestimated. Authors such as Werner Jaeger have noted the impact of Greek Paideia and Platonic philosophy in particular can be identified as transitioning into even the teachings of the religious leaders of the day, albeit a bit more pronounced in the period covered by Hengel. In fact, Greek ideas continue to influence our culture today and to a degree even some theological traditions.

What does this all mean? It is imperative to realize what Hellenization was all about and what it meant during this period. Greek was the common language spoken, as noted by Hengel, “Herod went over to purely Greek inscriptions on Jewish coins and weights”, and the aforementioned Greek Paideia were factors in the daily life of the people.

Of particular interest, at least for me, is the Platonic influence on matters related to the doctrine of man. Hengel quotes Adolph Van Harnack’s book What is Christianity, specifically a quote averring “The picture of Jesus’ life and his discourses stand in no relation with the Greek spirit.” Hengel seems to assert that Jesus and by extension his disciples were influenced by Greek philosophy and thus this approach to life seeped into their message. Given the vast difference between the Hebraic (biblical) view of man and the Platonic view of man, in particular regarding the definition and application of terms such soul and spirit, I am not quite sure Jesus or his disciples taught anything remotely related to Plato’s philosophical treatises. Perhaps that has been our understanding over time due to our own approach to such matters and failures to recognize the differences between biblical and Platonic thought. It can be asserted that the Jewish religious leaders of this period had begun to embrace certain elements of Platonic thought. Jewish authors such as Neil Gillman have correctly brought that to light.

Hengel does rightly note that despite the pervasive issue of Hellenization during this period, even on Judaism and the early ekklesia (church), there were certain elements of belief that were not discarded such as a continued affirmation of the first two commandments and the absolute rejection of desecration of the Temple. It seems that while Hellenism had made its mark, there were some points of culture and society that for a time were not breached. Hengel makes the case that subsumed within Hellenism and its overall sway was the message of the gospel, onc that was not necessarily rooted in Greek teaching methods but rather in “personal testimony in word and action, encounters which led to participation in the synagogue services or meetings of the Christian community.”

This is a book I highly recommend. I also recommend Hengel’s larger treatise on this subject, a book I hope to be engaging soon myself.

I received this book for free from WIPF and Stock for this review. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”