Terry,
Hope this topic runs a while. As a proposition, there's a lot to think about and not be quickly dismissed.
For many, I am sure, there has been introduction to the idea of Paul as an interpreter of Christianity - whatever one might think Jesus specifically had in mind - or whether Jesus was always nodding his head in assent from on high to what Paul might have preached or wrote. But additionally, when I was confronted by assertions from people who were instructing me on JW beliefs ( another story) based on Biblical text, I had to ask myself what the compilers of both the Old Testament and New were thinking - or, to be brief, what did the OT mean to Jews when it was published or compiled.
"Published or compiled" might sound like splitting hairs - save for the fact that in reading what you are saying, there seems a straw man of Jewish belief. It is a shame that Old Generation Dude has thrown in the towel on such panel discussions. For whatever I have to say is as a quick study and not from present-day Jewish perspective - I'm not Jewish and never was. But the sense I got from "70 CE" is that Jewish faith did not face the two alternatives that you describe. Synagogue groups came into ascendency and a whole lot of theological reasoning became more like an accident panel review of the whole basis for belief. What do you do when the Temple in Jerusalem is destroyed twice? What do you take away from a covenant agreement when the your people do not occupy and control all the territory between the Nile and Tigris Euphrates? Yet you still believe in monotheism, right? What do you do in this situation? . You review everything you've been doing and come up with new procedures and perspectives. Since Paul does not know the outcome on this, we need not elaborate. But it is even remarked by observant Jews that had Moses turned up in some of those sessions in the centuries subsequent to 70 CE, he would have either been confused or would have been asked to sit down and listen.
This did not happen simply after 70 CE when Jerusalem and the Temple were destroyed. It obviously happened before because the OT repeatedly integrates several sources into new narratives. And that's the way the book is built from Genesis chapter one. To the modern eye, there are loose threads showing in chapter two, etc. And as you describe above. Even in as much as Paul quotes from it, what after all is Deuteronomy? King Josiah and court say, "Look what we just found in the (first) Temple... I didn't know that was there!" Uh-huh....
In fact, beside looking at Jewish thought over centuries and in response to historical events, there also exists evidence in Jewish writing that there were many different sects co-existing within its community prior and in Paul's time. Josephus describing the difference between Pharisees and Sadducees for an outside audience is illustrative. These two groups could not agree on the nature or existence of afterlife, for one thing. Early writers of the Bible evidently thought that longevity was God's reward. Some Jewish scholars have come to think that the illustration of long reigning King Manesseh and then the inclusion of Job in the Bible were cases in point confounding early chroniclers' beliefs. How come bad things happened to good people or the good people died early? Chronicles claimed that Manesseh repented of evil deeds in Assyrian captivity. Kings had forgot to mention this temporary absence. Did it happen or did it resolve a religious issue?
As to Paul's reasoning or motives, there are other jury panels that I would feel more at ease on. The premise that he was on a mission to disarm the Christian movement - sounds interesting - but considering all the other social divisions and the fact that Christians were not even on Josephus's horizon...? That's going pretty deep undercover for a relatively small faction.
A little farther afield. I had noticed in the JW literature some interesting extrapolations from Paul. Like Jesus and Paul, Adam and the serpent never exchanged a word. It's Paul that identifies a fall in the Garden. But when Paul speaks of it, he describes it as a failure of Adam in the sight of God - and therefore a redemption is required. I interpret this as a result as an issue between man and God. The JW re-telling of this sounds more like a hostage issue between God and Satan: the ransom. This is very dualistic. Instead of a question of man's unworthiness, Christ's passion becomes a drop off of "ransom" at Satan's door. Another earlier topic, but related to this one.
For what it's worth...?
K.