BEMA Episode Link: 139: Theosabes
Episode Length: 42:05
Published Date: Thu, 10 Oct 2019 01:00:00 -0700
Session 4
About this episode:

Marty Solomon and Brent Billings come back to the story of Saul and see what is impacting his experience and how that is calling him to impact the Greco-Roman world.

Discussion Video for BEMA 139

Paul’s First Missionary Journey — Bible History Online

Transcript for BEMA 139

Notes

*Note: The following notes are handwritten by me, Adam, and I reserve the right to be wrong.

BEMA Episode 139: Theosabes - Study Notes

Title & Source Summary

Episode: BEMA 139: Theosabes
Hosts: Marty Solomon & Brent Billings
Topic: Paul’s first missionary journey to Cyprus and Pisidian Antioch, exploring the complex relationship between Jews, converts, and God-fearing Gentiles in the early Christian movement. The episode examines how Paul’s ministry challenged existing religious boundaries and social structures in the Greco-Roman world.

Key Takeaways

  • Paul changes his name from Saul to Paul, likely honoring his first high-profile convert, Proconsul Sergius Paulus
  • Three distinct groups existed in first-century synagogues: Jews (brothers), converts to Judaism (children of Abraham), and God-fearing Gentiles (theosabes)
  • The theological debate between Shammai and Hillel schools extended beyond Palestine into Asia Minor, affecting how Gentiles were received in synagogues
  • Jewish communities initially welcomed Paul’s message about Jesus and the resurrection - their opposition arose not from rejecting Jesus, but from jealousy over Gentile inclusion
  • Paul’s ministry strategy involved going “to the Jew first” before turning to the Gentiles, fulfilling Israel’s calling to be “a light to the nations”
  • The Gospel message was fundamentally about inclusion - bringing outsiders into God’s family rather than excluding them

Main Concepts & Theories

The Three Groups in First-Century Synagogues
  1. Brothers (Jews) - Those born into the covenant community
  2. Children of Abraham (b’nei Avraham) - Converts to Judaism who had undergone circumcision and fully adopted Jewish law
  3. Theosabes (God-fearers) - Gentiles who worshipped the God of Israel but had not fully converted to Judaism
Shammai vs. Hillel Schools in Asia Minor
  • Shammai School: Believed Gentiles must fully convert to Judaism (circumcision + law observance) to find salvation
  • Hillel School: Taught that Gentiles could find justification by faith like Abraham, without full conversion, though they remained “distant cousins” rather than full family members
  • Geographic Distribution: Most of Asia Minor was Hillel-influenced due to Roman cultural integration, while remote regions like Galatia attracted Shammai adherents seeking separation from Greco-Roman influence
Paul’s Name Change Significance

Paul’s self-initiated name change from Saul to Paul was highly unusual in Scripture (comparable only to Naomi becoming Mara). This change likely honored his first convert, Sergius Paulus, and marked a pivotal moment in his identity as apostle to the Gentiles.

The Real Source of Jewish Opposition

Contrary to popular Christian teaching, Jewish communities consistently welcomed Paul’s message about Jesus, his resurrection, and the Gospel. Opposition arose specifically when synagogues filled with “unclean” Gentiles, threatening established social boundaries and religious comfort zones.

Examples & Applications

Historical Context - Pisidian Antioch
  • One of 14 Antiochs planted by Rome throughout Asia Minor
  • Built as “miniature Rome on seven hills” to display Roman power and Greco-Roman values
  • Sergius Paulus funded the city gate, indicating his prominence and connection to the city
  • Located on the edge of Galatia, representing the frontier between Roman sophistication and tribal conservatism
Modern Parallels
  • Contemporary churches welcoming diverse groups until their comfort zones are challenged
  • Religious communities claiming to speak for God while maintaining exclusive guest lists
  • The tendency to categorize “those people” based on economic status, race, politics, or lifestyle
  • Institutional resistance to radical inclusion despite professing universal love
Paul’s Ministry Method
  1. Enter synagogue and establish credibility through teaching credentials (student of Gamaliel)
  2. Address all three groups present in mixed congregations
  3. Present Jesus within the framework of Jewish history and prophecy
  4. When Jewish leaders resist Gentile inclusion, turn primarily to Gentile ministry
  5. Use this rejection to fulfill the calling to be “light to the nations”

Potential Areas for Further Exploration

  1. Geographic and Cultural Mapping: Study the specific locations of Paul’s missionary journeys and their cultural contexts
  2. Rabbinic Literature: Examine Mishnah quotations from Galatian regions to understand Shammai influence
  3. Roman Imperial Religion: Investigate the challenges facing converts like Sergius Paulus regarding imperial oaths and pagan worship
  4. Archaeological Evidence: Research inscriptions and ruins from Pisidian Antioch related to Sergius Paulus
  5. New Testament Translation Issues: Compare various translations of key passages regarding the three groups (brothers, children of Abraham, God-fearers)
  6. Social Dynamics of Early Christianity: Study how economic, racial, and social barriers affected early Christian communities
  7. The Galatian Controversy: Examine how this episode sets up Paul’s later conflicts in Galatia regarding circumcision and Gentile inclusion

Comprehension Questions

  1. Analysis: How did the theological debate between Shammai and Hillel schools manifest differently in various regions of Asia Minor, and why did geography influence these religious positions?

  2. Application: Paul argues that Jewish opposition arose from jealousy over Gentile inclusion rather than rejection of Jesus. How might modern religious communities exhibit similar patterns of welcoming a message until it challenges their social boundaries?

  3. Synthesis: Explain the significance of Paul’s name change in the context of his first convert and his emerging identity as apostle to the Gentiles. What does this reveal about Paul’s understanding of his mission?

  4. Evaluation: The episode suggests that Paul’s ministry strategy of “going to the Jew first” was about fulfilling Israel’s calling rather than mere practicality. Assess the theological and strategic implications of this approach for early Christian expansion.

  5. Critical Thinking: How does understanding the three-group structure (Jews, converts, God-fearers) in first-century synagogues change our interpretation of Paul’s letters and the conflicts described in Acts?

Brief Personalized Summary

This episode fundamentally challenges the traditional Christian narrative that Jews rejected Jesus and the Gospel. Instead, it reveals that Jewish communities consistently welcomed Paul’s message about Jesus, his resurrection, and the Kingdom of God. The real conflict arose over radical inclusion - the shocking idea that Gentiles could become full members of God’s family without first becoming Jewish.

Paul’s journey from Saul to Paul, marked by his encounter with Sergius Paulus, represents a pivotal moment where the Gospel moves beyond ethnic and religious boundaries. The episode shows how the early Christian message wasn’t about escaping the world but about God redeeming it by inviting all people - regardless of background - to his table.

The three-group synagogue structure (Jews, converts, God-fearers) provides crucial context for understanding New Testament tensions. When Paul addressed “brothers, children of Abraham, and God-fearing Gentiles,” he was speaking to established religious and social categories, then revolutionary disrupting them by declaring that all could become full children of God through Jesus.

Perhaps most challenging is the episode’s contemporary application: like those first-century religious leaders, we may claim to welcome God’s universal love until our own synagogues or churches fill with people who don’t look, think, or live like us. The Gospel’s radical inclusivity remains as challenging today as it was 2000 years ago, calling us to examine our own boundaries and comfort zones in light of God’s expansive love.

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