With the Jews of Cochin, they represent a very ancient Judaic invasion of India, and are to be entirely distinguished from those Jews who have come to India in modern days for purposes of trade.
The picture, too, which it gives of the danger lest the Christianity of its readers should be unduly Judaic in feeling and practice, suits well the experiences of a writer living in Alexandria, where Judaism was immensely strong.
It is true, he wrote no actual commentary on the Bible, but his philological works exercised the greatest influence on Judaic exegesis.
Marcion's reaction, too, against the Judaic temper in the Church as a whole, in the interests of an extravagant Paulinism, while it suggests that Paul's doctrines of grace generally were inadequately realized in the sub-apostolic age, points also to the prevalence of such moralism in particular.
- In the middle of the 1 9th century an able school of critics, known as the Tubingen school, sought to show from indications in the several Gospels that they were composed well on in the 2nd century in the interests of various strongly marked parties into which the Church was supposed to have been divided by differences in regard to the Judaic and Pauline forms of Christianity.
But in many important points their deviation from the strait path of Judaic development was complete.
It is an elementary introduction to the study of Hebrew, the first of its kind, in which only the most indispensable definitions and rules have a place, the remainder being almost wholly occupied by paradigms. Moses Kimhi was the first who made the verb paqadh a model for conjugation, and the first also who introduced the now usual sequence in the enumeration of stem-forms. His handbook was of great historical importance as in the first half of the 6th century it became the favourite manual for the study of Hebrew among non-Judaic scholars (1st ed., Pesaro, 1508).
C. Baur and the Tubingen school, with its theory of sharp antitheses between Judaic and Gentile Christianity, of which they took the original apostles and Paul respectively as typical.
Though to some extent anticipated by the English deist Thomas Morgan, Semler was the first to take due note of and use for critical purposes the opposition between the Judaic and anti-Judaic parties of the early church.
On the other hand, in 1621 a new sect arose, the Sabbatarii, with strong Judaic tendencies; though excluded from toleration they maintained an existence till 5848.
No competent scholars now question the existence, hardly any one the relative dates, of J, E, and P. In Numbers one can tell almost at a glance which parts belong to P, the Priestly Code, and which to JE, the narrative resulting from the combination of the Judaic work of the Yahwist with the Ephraimitic work of the Elohist.
In the same spirit, under the reviving influence of ancient philosophy (with which, however, he was imperfectly acquainted and the relation of which to Christianity he extravagantly misunderstood), he argues that the old Greek moralists, as inculcating a disinterested love of good - and so implicitly love of God as the highest good - were really nearer to Christianity than Judaic legalism was.