Paul’s (ca. 5-67 C.E.) portrayal of Jesus as an exalted ruler may seem to challenge Jewish monotheism. Yet the idea of a human king ruling on God’s behalf is already found in the Bible. Reading Paul alongside Jewish traditions of divine kingship shows how his claims about Jesus remain consistent with exclusive allegiance to one God.
In the 2nd century C.E., when Christianity emerged as a religion, theologians such as Justin and Chrysostom interpreted Paul’s letters to mean that Christians with faith in Jesus are Abraham’s spiritual descendants through Sarah. Jews, in contrast, are only his flesh descendants, banished like Hagar. Genesis Rabbah responds that after Sarah’s death, Abraham remarried Hagar—now called Keturah, “adorned” (kitra) with commandments and good deeds—and had many more children with her than he did with Sarah.
Both Shavuot and Pentecost celebrate the culmination of a fifty-day season in the spring, after Passover and Easter respectively.
In the Bible, Esau is the ancestor of the Edomites who live on Mount Seir, southwest of Judah. So how did the rabbis come to associate Esau and Edom with Rome? Two main factors are at work here: Christianity and Herod.
Paul, in the 1st century C.E., allegorizes the expulsion of Hagar to argue that his rivals should be expelled from the church. Nahmanides, in the 13th century, uses the same biblical story to explain why Jews of his day are persecuted. The assumption shared in both Judaism and Christianity: The Bible speaks to present-day circumstances.
Moses promises that if Israel forsakes the covenant, God will destroy them permanently (Deut 4:25-26). Drawing on a midrash, Rashi explains that God exiled Israel early to avoid having to wipe them out; thus, God never actualized this threat. Considering Rashi’s responses to Christian ideas in other biblical texts, Rashi's comment on Deut 4:25 may well be an apologetic effort to prove that God’s covenant with the Jews remains intact.
The anomalous and paradoxical nature of the twelfth curse – Deuteronomy 27:26.