Historically Challenged

But there were some of them, men of Cyprus and Cyrene, who came to Antioch and began speaking to the Greeks also preaching the Lord Jesus and the hand of the Lord was with them, and a large number who believed turned to the Lord.  Acts 11:20-21  NASB

Greeks – Perhaps we should petition the government for a new class of protected minorities, those who are historically challenged.  We could then nominate nearly every Christian as a member of this class. J They have been reading texts like this one for centuries without a clue about its true import.  A marginal note in the NASB mentions that the word Hellenistas could mean “Greek speaking Jews.”  That’s about as close as we get to understanding what significance this word has in the development of the Way.  It’s clearly not enough.

The word occurs in other verses in Acts (6:1, 9:29).  It describes a particular segment of Jewish society in the first century.  The importance of this segment cannot be swept under the carpet of obscurity.  Martin Hengel’s seminal study of the influence of Hellenism in Judaism between 400BC and 100AD demonstrates why we cannot afford to be so historically blind.  From extensive examination of ancient resources, he makes the following points:

1.  Hellenism was more than an educational and political philosophy of Alexander the Great’s empire.  It was the basis for the social class system, economic well-being, military success and political power.  As Alexander conquered the known world, he instituted an educational system that rewarded those who adopted the Greek language and the Greek way of life (Hellenizein) and relegated the rest to the lower classes.

2.  As the principle vehicle of economic commerce, Greek speakers dominated trade.  Anyone doing business across political and tribal boundaries was influenced by the great machine of Greek thinking.

3.  War was a Greek game.  The success of Greek speakers on the battlefield only served to emphasize the necessity of becoming a Hellenist if one wanted to survive the subsequent political intrigue.  By the end of the Ptolemaic empire (305BC to 30BC), a significant segment of the Jewish population in Jerusalem was thoroughly committed to the Greek way of life.  This portion of the Jewish population were the men in power, the ruling kings, the Sadducees and those economic figures aligned with Rome in order to maintain their financial success.

4.  Politics in the first century in Israel was based in Greek ideals.  The rulers in the time of Yeshua were well acquainted with the Greek way of life, many embracing its ideals (there was actually a Greek gymnasium in Jerusalem).  Because Greek thought was systematically opposed to the tribal and traditional norms of the ancient Hebrew religion, these Jews offered constant opposition to those who sought to maintain the old ways.

5.  Rabbinic Judaism, born in the fourth century BC, was heavily influenced by Hellenism.  Among other actions, the temple priests (no longer only the descendents of the tribe of Levi) claimed the tithe as their due.  They distinguished themselves socially and theologically from the am ha’eretz, the common people of the land.  They established the Temple as a separate “tax-free” state with its own currency.  This created significant tension within Judaism, represented chiefly by the Pharisees who advocated a return to ancient traditions and the Sadducees who leaned toward the adopting of Hellenized Judaism.

6.  The Jewish upper classes and aristocracy rose to power on the back of Hellenism and were loath to reject it.  Their influence over education, trade, politics and society created enormous tensions within Israel; tensions that were only exacerbated by the appearance of proclaimed Messiahs who advocated a return to Torah obedience.

7.  Hellenism was a movement toward city-states and an ethos of city life.  It disparaged rural, pedestrian existence.  It embraced an implicit polytheism based on economic advantage.  It viewed ancient traditions and norms as impediments to progress.  In opposition to this movement, religious zealots of Israel sought to eradicate the influence of Hellenism in both social and religious realms.

There is more, much more.  All of this plays a part in the interface between the Greek-speaking Jews (those who had become proponents of Hellenism) and the traditional Hebrew speaking Jews.  The disagreements we find in the New Testament are often not arguments between Jews and Gentiles but rather arguments between two groups within the Jewish population.  All of this must be considered when we seek to understand a text as simple as Acts 11:20-21.  What is certain it this:  no clear picture of the cultural background of the New Testament text can emerge without this historical context.  Yet, for the most part, Christians are completely clueless about this critical part of history.  They act as if God’s “superintendence” of Scripture simply bypasses what actually occurred in the lives of the men who wrote it.

Do you suppose it’s time to insist that our preacher, teachers and exegetes tell us what happened so that we can understand why a word like Hellenists shows up in Acts?

Topical Index: Hellenistas, Hellenists, Greek-speaking, Ptolemaic, Acts 11:20-21