The reform at the time of Antiochus IV. Epiphanes was a serious intervention in the religious system of the Jews. Though being judged as anachronistic and archaic from the outside, the Jewish identity markers could not be given up at that time since they were theologically loaded. Paul and the emerging Christian communities took over the Seleucid-Maccabean challenge and sustainably reformed the Jewish identity markers. Circumcision was good for Jews, but irrelevant for Gentile believers. The abomination of swine was no longer useful since purity had to be understood in an ethical sense. Last but not least, the Sabbath commandment was accepted because this rule was explained by creation theology and, thus, had social implications. The requirements of the failed reform at the time of Antiochus worked about 200 years later, in a different context (Syria) and in an eschatological setting (imminent parousia).

安提阿古斯四世时期的改革。主显节是对犹太人宗教制度的认真干预。尽管从外部被认为是过时的和过时的，但由于从神学上讲，犹太人的身份标记在那个时候不能被放弃。保罗和新兴的基督教社区接手了塞卢西德-马卡比挑战赛，并可持续地改革了犹太人的身份标志。包皮环切术对犹太人有好处，但与外邦信徒无关。猪的憎恶不再有用，因为必须从伦理意义上理解纯度。最后但并非最不重要的一点是，安息日诫命被接受了，因为这条规则是由创造神学解释的，因此具有社会意义。安提阿库斯（Antiochus）时代改革失败的要求在大约200年后奏效，帕鲁西亚（parousia））。