Neither Jew Nor Greek — Examining James Dunn’s Dates and Sources

Dunn, James D. G. Neither Jew nor Greek: A Contested Identity. Volume 3 of Christianity in the Making. Grand Rapids: Eerdmans, 2015. xiv + 946 pp. $60.00.

Dating the Sources

Mark is dated largely based on the apocalyptic discourse material of ch. 13 to AD 65-75, something of a consensus among scholarship (53). Particularly, Dunn points out Mark 13:14’s “abomination of desolation,” an intentional echo of Dan 12:11, as indicative of Caligula’s attempt to erect his own statue in the Jerusalem temple (53). “Most find the link between Mark 13 and the destruction of the temple sufficiently close to date the Gospel to the period of 65-75” (54). Luke’s date is largely figured using the same rationale, so that “Luke 21:24 probably implies that the author was able to look back on the destruction of Jerusalem” (60). His Gospel was written before Acts, however, and given a date in the late 70s or early 80s (61). Since Matthew’s Gospel draws on Mark, it “must have been written some time after 70 (66). Ignatius’ use of Matthew provides a terminus ad quem of 100-118, further narrowing the window (67). The critical stance towards “the post-70 successors of the Pharisees” as found in Matt 23:7-8, would indicate an even earlier date still, while Judaism in the wake of Jerusalem’s devastation was still forging a new halakhic identity. Because of the difficulty in deciding whether or not the tensions in Matthew’s Gospel are directed or indicative of a breach with Judaism, Dunn opts for the consensus view of somewhere in the 80s, likely mid to late 80s (68-9). Concerning John, John 21:23 is taken to imply that the beloved disciple had died (79). “There is no clear evidence that the Apostolic Father knew John,” and the “earliest evidence of knowledge of John in Christian circles is Justin Martyr (1 Apology 1.61.4-5 – John 3:3-5),” providing the terminus ad quem of about 150 (79). P52, “generally dated to about 125,” further reduces the time of writing to “the first decade of the second century” (79). Since the John Rylands fragment was discovered in Egypt, then the Gospel of John must have already been in wide circulation, and therefore a date in the last decade of the first century is Dunn’s assessment (or at the turn of the century; 79).

Dunn next explores the pseudepigraphical writings of the New Testament, including Ephesians, the Pastorals (which includes Titus), and 2 Peter (81). Dunn’s point here is that these texts were received into Christian churches not because they were strictly written by Paul or Peter, but because they claimed an authoritative tradition closely wed to the apostles, the closeness of which must have been well known. In answering the dilemma of pseudepigraphical New Testament writings, Dunn points to the value of D. G. Meade who argues that the traditions which began with Peter and Paul, accrued additional tradition material (likely from within each of their own apostolic circles), but in a manner faithful to the work of their respective apostolic witnesses, so that their apostolic authority was maintained (84). In short, Dunn agrees with Meade’s explanation that the claim of apostolic authority for these pseudepigraphical texts should not be confused with literary origins (84). The writings were instead an attempt to “renewedly actualize the authoritative Pauline and Petrine traditions for the following generation” (84). Meade sought precedence for the developing authoritative tradition within Second Temple traditions such as Enoch with its expansions, as well as in Isaiah’s tripartite division declared by historical critics. But is it fair to cast epistolary literature, particularly Paul’s writing to his disciples Timothy and Titus, in the same vein as the textual developments in Enochic and Isaianic literature (granting for the sake of argument, of course, the historical-critical portrait)?

Since the ecclesiology of the Pastoral letters aligns, Dunn states, with that of Acts, and generally reflects a time between Ephesians and Ignatius, a date of 80-100 is posited (91). Hebrews, since it demonstrates that Torah was fulfilled not by the temple-cult in Jerusalem but by Christ, reflects a post-70 time of writing (96). Second Peter is “firmly dated after 100,” or “some time in the first half of the second century,” based on the delay of the Parousia indicated by 2 Peter 3:4, 8, and 9, and because Paul’s epistles are regarded as Scripture in 3:15-16 (102-3). Because of Jude’s association with the traditions in 2 Peter, the earliest date for the letter would be late in the first century with 2 Peter forming the terminus ad quem; and this dating is despite Dunn’s recognition of Mark 6:3 (Jude is a brother of Jesus, and James), the letter’s Jewish character, and Eusebius’ mention of Jude’s grandsons as church leaders in the 90s (Ecclesiastical History, 3.19.1-3.20.6; pp. 97-9). First-Third John, later than the Gospel of John (90s), reflects a post-70 transition from Jerusalem to Syria and Ephesus, which would have been a lengthy process (106). They were written near the end of the first century, or into the second (106). Finally, Revelation, following the scholarly consensus dates to the early 90s (106). Babylon (in Rev 18) is a reference to Rome, as well as the Beast described in Rev 13:1-8. The imperial cult and Domitian persecution are instructive for the dating (106).[1] The letters of James, 1 Peter, and Paul were treated by Dunn in Beginning from Jerusalem.

First Clement is dated to AD 95-6 (113), Ignatius “the late 100s or early 110s” (115), Polycarp’s “letter to the Philippians quite likely followed Ignatius’s letters only a few months later – that is, still in the 110s” (117), and the Didache is roughly AD 100-120 (120). Additional second-century sources evaluated and used by Dunn include the Epistle of Barnabas, the Shepherd of Hermas, 2 Clement, Papias, and the Odes of Solomon. The list of authors and works treated by Dunn apart from the New Testament documents includes dozens more, stretching from pp. 111 to 182, with a helpful chart on p. 183.

[1]E. Earle Ellis states that the evidence presented for a Domitian persecution “do[es] not appear to be very strong.” The Making of the New Testament Documents (Leiden: Brill, 1999), 212-3.  And that dating later New Testament documents (and 1 Clement, p. 280-1 n.236) to the last decade of the first century AD on the grounds of a Domitian persecution amounts to unreliable, dubious history.


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