Jesus was not an egalitarian. A critique of an anachronistic and idealist theory

Egalitarianism in the New Testament? Greek Terms for "Equal," "Equality," "Equitable," "Equity" in the New Testament

The first interesting observation to make is that none of the New Testament texts involving the Greek family of terms for "equal," "equitable," "equality" or "equity" is cited by proponents of the egalitarian theory as support for their position, aside from Matt 20:12 (on the irrelevancy of this text see below). This implicit judgment I consider to be correct. Where the Greek terms appear, the contexts make clear that the terms have the sense not of mathematical equality but rather the sense of "proportional equality," i.e. "equity" or "sameness." For isos, see Matt 20:12; Mark 14:46, 59; Luke 6:34; John 5:18; Acts 11:17; Phil 2:6; Rev 21:16; for isotes see 1 Cot 8:13, 14; Col 4:1; for isotimos, see 2 Pet 1:1; for isopsychos, see Phil 2:20).

Thus the explicit vocabulary of equality is irrelevant or non-probative for the case that our theorists intend to make. Accordingly, we may ignore these texts and move to others that are regarded as illustrative of Jesus' egalitarian program. These involve, first, tradition concerning the teaching of Jesus and, secondly, tradition concerning Jesus's actions.

The Words/Teaching of Jesus Allegedly Advocating Equality or a Discipleship of Equals

The texts relevant to Jesus raise the issue of authenticity and criteria of authenticity. I will accept that the texts cited by egalitarian theorists and listed below reflect authentic teaching of Jesus and not material retrojected by the Evangelists.

(1) Jesus' invitation to discipleship involved a call for an abandonment of ties with, and obligations toward, one's biological family; an abandonment of one's property, possessions, and occupations; and a renunciation of protection and physical and material security. For abandonment of biological family see Mark 1:16-20 par.; Mark 10:29-30 par.; Luke 9:59/Matt 8:21-22; Luke 24:26/Matt 10:37; Luke 9:60/Matt 8:22; Luke 14:26/Matt 10:37; Luke 14:26/Matt 10:37; cf. Luke 5:11; GosThom 55, 101a [but contrast 101b]. For the renunciation of property, possessions, occupations, and protection see Mark l:16-20/Matt 4:18-22; Mark 2:13-17/Matt 9:9-13/Luke 5:27-32; Mark 6:7-13/Matt 10:l-15/Luke 9:1-6; Mark 10:17-31/Matt 19:16-30/Luke 18:18-30; Mark 14:5/Matt 26:8-9/John 12:44; Luke 6:29-30/Matt 5:39-42; Luke 12:33-34/Matt 6:19-21; GosThom 95, 110; Did. 1:4-5; cf. Luke 5:11. On the issue of renunciation and abandonment see Theissen 1978, 1992: 60-93. On the forms and history of tradition and questions of authenticity see Guijarro Oporto 2001.

Egalitarian theorists construe these passages calling for abandonment and renunciation as implying Jesus' egalitarianism and as evidence of his rejection of the institution of the family and its patriarchal structure. However, the abandoning of one's biological family, property, possessions, occupations, and protection says nothing about the the institution of the family as such. "Conversion, which requires welcoming the coming Kingdom of God," Guijarro Oporto (2001: 237), appropriately observes, "does not seek to abolish the family as such, but rather to transform the relationships which exist within it." The renunciation for which Jesus called involved a re-ordering of all conventional priorities. In these sayings Jesus issues no condemnation of the family as such. He only declares the biological family to be of secondary significance or indifference in the light of the imminent commencement of God's reign.