There is a single allusion to “those of the circumcison” (Ti 1:10), but this refers to Jewish-Christians belonging to the community. They are criticised for being, more so than other members of the community, “rebellious people, idle talkers and deceivers”. Besides, the putting on guard against “endless genealogies” found in 1 Ti 1:10 and Ti 3:9, probably refers to Jewish speculations about Old Testament personages, “Jewish myths” (Ti 1;4).
Neither does the Letter to the Hebrews mention “the Jews” or even “the Hebrews”!
It does mention once “the sons of Israel”, in reference to the Exodus (Heb ), and twice “the people of God”. 341 It speaks of Jewish priests when it recalls “those who officiate in the tent” (), pointing out the distance that separates them from the Christian cult. On the positive side, it recalls Jesus‘ connection with “the descendants of Abraham” (2:16) and the tribe of Judah (7:14). The author points out the deficiencies of Old Testament institutions, especially the sacrificial cult, but always basing himself on the Old Testament itself, whose value as divine revelation he always fully recognises. With regard to the Israelites of the past, the author’s appreciation is not one-sided, but corresponds faithfully to that of the Old Testament itself: that is, on the one hand, by quoting and commenting on Ps 95:7-11, he recalls the lack of faith of the generation of the Exodus, 342 but on the other hand, he paints a magnificent fresco of examples of faith given throughout the ages by Abraham and his descendants (11:8-38). Speaking of Christ’s Passion, the Letter to the Hebrews makes no mention of the responsibility of the Jewish authorities, but simply says that Jesus endured strong opposition “on the part of sinners”. 343
The same holds for the First Letter of Peter, which evokes Christ’s Passion by saying that “the Lord” was “rejected by men” (1 Pt 2:4) without further precision. The Letter confers on Christians the glorious titles of the Israelite people, 344 but without any polemical intent. It never mentions the Jews. The same is true for the Letter of James, the Second Letter of Peter and the Letter of Jude.
These Letters are steeped in Jewish teaching, but do not touch on the relationship between the Christian Church and contemporary Jews
83. A very favourable attitude towards the Jews is evident throughout the book, but especially in the mention of 144,000 “servants of our God” marked “on their foreheads” with the “sign of the living God” (Rv 7:2-4) coming from all the tribes of Israel which are enumerated one by one (a unique case in the New Testament: Rv 7:5-8). Revelation reaches its high point in its description of “the new Jerusalem” (Rv 21:2) with its “twelve gates” on which the names are inscribed “which are those of the twelve tribes of Israel” (), in parallel to “the names of the twelve apostles of the Lamb”, inscribed on the twelve foundations of the city ().
Regarding the “so-called Jews” mentioned in two parallel passages (2:9 and 3:9), the author rejects their pretensions and calls them a “synagogue of Satan”. In 2:9, these “so-called Jews” are accused of defaming the Christian community of Smyrna. In 3:9 look through this site, Christ announces that they will be compelled to pay homage to the Christians of Philadelphia. These passages suggest that Christians are denying the title of Jew to the Israelites who defame them, and range themselves on the side of Satan, “the accuser of our brothers” (Rv ). There is a then positive appreciation of “Jew” as a title of honour, an honour that is denied to a synagogue which is actively hostile to Christians.