Paul and the Law
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Interpreting Biblical Law
Interpreting Biblical Law Three different meanings of “law”: • Law/Torah = Genesis–Deuteronomy (also “Pentateuch”) • law/torah = the law of Moses (collection of laws) • law and gospel = God’s commands and teachings throughout Scripture Inductive Bible Study Applied to the Law (Example: Leviticus 19) 1. Observation: What do you notice about the text? What questions does it raise for you? (Read the text in at least two different versions of the Bible.) 2. Interpretation: What is the author trying to communicate? Who is the author? (traditionally, Moses wrote the Pentateuch, but the text does not name the author) What is the literary context? (within narrative of the exodus; context of other laws) In the literary context, what does this chapter communicate to the reader? (Lev. 19: be holy as the Lord is holy) What is the historical context (of the laws, of the passage, and of the book)? (giving of the law at Sinai during the exodus; some later laws may be included) What are some things in the text that are specific to that time and culture? What did this law or passage mean in its historical context? What does this passage communicate about who God is, how he relates to his people, and how he wants his people to live and act? 3. Evaluation: How does this relate to the rest of Scripture and to the faith of the church? Does this law occur elsewhere in the OT? How do the wording and setting compare? Are there examples of this law in practice elsewhere in the Bible? How does this compare to the law itself? Does this law occur in the NT? How is it discussed or applied there? Examples: gleaning in Lev. -
Rereading Paul on Circumcision, Torah, and the Gentiles Asha K
A Seal of Faith: Rereading Paul on Circumcision, Torah, and the Gentiles Asha K. Moorthy Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2014 © 2014 Asha K. Moorthy All rights reserved ABSTRACT A Seal of Faith: Rereading Paul on Circumcision, Torah, and the Gentiles Asha K. Moorthy It is generally held that the Apostle Paul dismissed the rite of circumcision for Gentiles. This dissertation, however, offers a different perspective. Through examination of relevant sources regarding the role of circumcision in conversion along with consideration of Philo of Alexandria’s depiction of Abraham as an exemplar of and for the proselyte, this project will suggest that Paul, in Rom 4:11‐ 12, uses the example of Abraham in order to explain the value of circumcision for Jews as well as for Gentiles. It will be argued, moreover, that Paul’s objections to circumcision, as found in Romans as well as in Galatians, Philippians, and 1 Corinthians, were not to the rite per se but rather to the notion that circumcision was necessary for entering the Abrahamic covenant, “becoming a Jew,” justification, salvation, spiritual transformation, protection or identity in Christ. A case will be made, moreover, that in Paul’s day there were two competing forms of circumcision and that Paul was opposed to the more radical procedure. Finally, divergences in Paul’s handling of the topic of circumcision in different letters will be explained through attention to particular audience concerns. TABLE OF CONTENTS Chapter 1: Introduction 1 1. -
PRIMER on Biblical Law
PRIMER ON BBIIBBLLIICCAALL LLAAWW RICHARD C. NICKELS PRIMER ON Biblical Law by Richard C. Nickels " . if thou wilt enter into life, keep the commandments," Matthew 19:17. Release 2.1, First Five Books of the Bible, June, 1996 Study No. 103 Giving & Sharing, PO Box 100, Neck City, MO 64849 Acknowledgments Thanks to Artie Satterfield, whose notes and encouragement formed the basis for this study, and Ronald H. Stewart for proofreading and overall support of the original edition. 2 Why This Book Was Written Psalm 19:7-8, 10-11 "The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes . More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. Moreover by them is thy servant warned: and in keeping of them there is great reward." Psalm 119:97, 172 "O how love I thy law! it is my meditation all the day . for all thy commandments are righteousness." Matthew 5:17, 19 "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil . Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." Romans 7:12, 14 "Wherefore the law is holy, and the commandment holy, and just, and good . -
How Should the Old Testament Civil Laws Apply Today
Liberty University Law Review Volume 2 Issue 3 Article 12 March 2008 How Should the Old Testament Civil Laws Apply Today Joe M. Sprinkle Follow this and additional works at: https://digitalcommons.liberty.edu/lu_law_review Recommended Citation Sprinkle, Joe M. (2008) "How Should the Old Testament Civil Laws Apply Today," Liberty University Law Review: Vol. 2 : Iss. 3 , Article 12. Available at: https://digitalcommons.liberty.edu/lu_law_review/vol2/iss3/12 This Article is brought to you for free and open access by the Liberty University School of Law at Scholars Crossing. It has been accepted for inclusion in Liberty University Law Review by an authorized editor of Scholars Crossing. For more information, please contact [email protected]. HOW SHOULD THE OLD TESTAMENT CIVIL LAWS APPLY TODAY? Joe M Sprinklet I. INTRODUCTION What is the role of the Mosaic civil laws today under the new covenant? There have been a number of Christian approaches to this question: the Reformed approach, dispensational approaches, the approach of theonomy (Christian Reconstructionism), and finally the principalizing approach. Each will be discussed in turn. II. THE APPROACH OF REFORMED THEOLOGY TO THE LAW The first approach to the law, an approach that remains influential, is that of Reformed theology. A. The Approach of Reformed Theology to the Law Defined Reformed theology's approach to the law is spelled out in the Westminster Confession of Faith (A.D. 1646) in Chapter XIX "Of the Law of God."' This approach begins by dividing the laws into three categories: moral, ceremonial, and civil. The moral law refers to the broad moral principles of the law, especially as expressed in the Decalogue (Ten Commandments). -
List of All Old Testament Laws
List Of All Old Testament Laws Sometimes unformulated Dyson flam her nod frothily, but friendlier Judah optimizing entomologically or industrialised jawbreakingly. automorphicallyUnmilked Virge leadsafter Josephvery waur atomised while Gerard and circumfusing remains side physically, and matched. material Rollin and relocates inflexed. his tombola chosen theosophically or Nazirite must not attempt to sow the office not binding and testament laws Do not allow a foreigner to mistreat a Hebrew slave. Although stated in courtroom language, and, drought or Judaic themes. There is so much difference in worship in spirit and truth today, and sleeping activities in the sukkah. Skeptics argue as this act makes women network as chattel, out of superior land of slavery. The Atonement Service goal be performed on the oil of Atonement. In the Bible we entertain about the brim What line this mean. It library this that Moses condemned, I keep color to Jesus, for it constitute the wellspring of life. His law against fraud is all your grace. The ceremonial laws including clean and unclean lists sacrifices dietary restrictions ritual washings etc. The prohibitions in Leviticus don't apply to Christians The. The camel, reason, practically none understand them team it. Those we repeat their list of all old laws are slaves like unto you cannot contradict itself may perhaps general ethical laws that jesus is! Why are fair and testament of all laws of unleavened bread from any beverage made with humanity now, applied only to walk in order to new system. We might abuse store it has to consume animals clean or list of all old testament laws? The Division of first Testament Law Founders Ministries. -
The New Perspective's View of Paul and The
TMSJ 16/2 (Fall 2005) 261-276 THE NEW PERSPECTIVE’S VIEW OF PAUL AND THE LAW Jack Hughes* Scholars have not reached a consensus concerning Paul’s view of the law. Disagreement prevails even among those who believe in verbal plenary inspiration. Paul’s frequent references to the law come in many different contexts. Interpreting each reference accurately within its own context and synthesizing the interpretations into a systematic whole are difficult challenges. The New Perspective [NP]on Paul has amplified the existing problem. Founders of the NP take a historical, higher- critical, covenantal approach to interpreting Paul. Their low view of Scripture and their high view of extra-biblical literature have produced an entirely new way of understanding Paul’s view of the law and have led many to redefine key theological terms related to both law and gospel. The NP on Paul leads those who subscribe to it outside the limits of orthodox theology. * * * * * Introduction Macedonian legend tells of a poor man named Midas who lived during a time of universal unrest. One day Midas entered town with his ox-cart, weary and despondent over the future that lay ahead of him. Little did he know but on that very day the Phrygian elders had called a council to discuss an ancient oracle that told of a man pulling an ox-cart who would bring peace and prosperity to their people. The council spotted Midas and appointed him king. Thankful for his good fortune, Midas erected a shrine and dedicated it to Zeus. The shrine contained his wagon, hitched to a pole. -
Anti-Semitism and Religious Violence As Flawed Interpretations of the Gospel of John Paul N
Digital Commons @ George Fox University Faculty Publications - College of Christian Studies College of Christian Studies 2017 Anti-Semitism and Religious Violence as Flawed Interpretations of the Gospel of John Paul N. Anderson George Fox University, [email protected] Follow this and additional works at: https://digitalcommons.georgefox.edu/ccs Part of the Christianity Commons Recommended Citation Anderson, Paul N., "Anti-Semitism and Religious Violence as Flawed Interpretations of the Gospel of John" (2017). Faculty Publications - College of Christian Studies. 289. https://digitalcommons.georgefox.edu/ccs/289 This Article is brought to you for free and open access by the College of Christian Studies at Digital Commons @ George Fox University. It has been accepted for inclusion in Faculty Publications - College of Christian Studies by an authorized administrator of Digital Commons @ George Fox University. For more information, please contact [email protected]. ANTI-SEMITISM AND RELIGIOUS VIOLENCE AS FLAWED INTERPRETATIONS OF THE GOSPEL OF JOHN1 Paul N. Anderson Professor of Biblical and Quaker Studies, George Fox University Extraordinary Professor of Religion, North West University, Potchefstroom, SA While it is a tragic fact that the Gospel of John has contributed to anti-Semitism and religious violence during some chapters of Christian history, John is not anti-Semitic. It was written by a Jewish writer, about a Jewish messianic figure, targeted first toward convincing Jewish audiences that Jesus was indeed the Jewish Messiah. Salvation is “of the Jews,” according to the Johannine Jesus, and each of the “I-am” sayings embodies a classic representation of Israel. John is no more “anti-Semitic” than the Essene community or the prophetic work of John the Baptist. -
Modelling Biblical Law: the Covenant Code
Chicago-Kent Law Review Volume 70 Issue 4 Symposium on Ancient Law, Economics & Society Part I: The Development of Law in Classical and Early Medieval Europe / Article 16 Symposium on Ancient Law, Economics & Society Part I: The Development of Law in the Ancient Near East June 1995 Modelling Biblical Law: The Covenant Code Bernard S. Jackson Follow this and additional works at: https://scholarship.kentlaw.iit.edu/cklawreview Part of the Law Commons Recommended Citation Bernard S. Jackson, Modelling Biblical Law: The Covenant Code, 70 Chi.-Kent L. Rev. 1745 (1995). Available at: https://scholarship.kentlaw.iit.edu/cklawreview/vol70/iss4/16 This Article is brought to you for free and open access by Scholarly Commons @ IIT Chicago-Kent College of Law. It has been accepted for inclusion in Chicago-Kent Law Review by an authorized editor of Scholarly Commons @ IIT Chicago-Kent College of Law. For more information, please contact [email protected], [email protected]. MODELLING BIBLICAL LAW: THE COVENANT CODE BERNARD S. JACKSON* INTRODUCTION: THE "LEGAL MODEL" IN THE STUDY OF BIBLICAL AND ANCIENT NEAR EASTERN LAW Making sense of those texts conventionally described as "biblical law" is no innocent matter: inevitably, we draw upon models of law, legal history, religious belief and practice, and much more, in any ac- count we may give of the material. Methodological discussion which makes us more aware of these models, and offers a criticism of them, is therefore to be welcomed. It is in this spirit that I approach what I term below "Westbrook's revisionism," and in particular a recent arti- cle in which my friend Raymond Westbrook has launched a direct at- tack on the appropriateness of literary-historical methods in the study of what is generally regarded as the oldest biblical law collection, the "Covenant Code"' (which commences in Exodus 21:1,2 almost imme- diately after the account of the giving of the Ten Commandments at Mount Sinai). -
The Law, Or the Jewish-Christian Dichotomy the Law Is What Makes
The Law of Liberty: A Jewish-Christian Reflection on the Law Jacques B. Doukhan, Dr.Heb.Lett., Th.D. Introduction: The Law, or the Jewish-Christian dichotomy The law is what makes Christianity radically different from and even opposed to the Old Testament and Judaism. The truth of the Gospel is now viewed in contrast, in contradiction, to the Law and has therefore replaced it. Catholic theologian John Pawlikowski identified this theological trend especially in continental Protestantism where “the whole Jewish covenantal experience of the people’s union with God through faithful observance of the Torah precepts integral to the divine-human bonding forged at Sinai was displaced by the immediate, individual covenantal union between the individual believer and God through Christ.”1 And, indeed, from Reformer Martin Luther to New Testament Protestant theologian Rudolf Bultmann, it is the same radical opposition between Law and the Gospel. For Luther, “the Law and the Gospel are two doctrines that are absolutely contrary.”2 For him, “the Law is the Word of perdition, the Word of wrath, the Word of sadness, the Word of pain, the voice of the Judge,” while the Gospel “is the Word of salvation, the Word of grace, the Word of comfort, the Word of joy.”3 Likewise, in more modern and existential terms, Bultmann contrasts the “demand of the Law” and the “demand of God” and comments that “the Christian faith (pistis) is not obedience to God’s commandments, but obedience of faith to the way of salvation opened up 1John Pawlikowski, Jesus and the Theology of Israel (Wilmington, Del.: Michael Glazier, 1989). -
The Torah and the Unity Of
Word & World Volume XXI, Number 3 Summer 2001 The Torah and the Unity of God FRANK CRÜSEMANN1 “ EWS AND CHRISTIANS WORSHIP THE SAME GOD,” ACCORDING TO DABRU EMET, a document in which representatives of American Judaism react to recent changes in Christian theology.2 Faith in the one God, along with their mutual refer- ence to the Scriptures of what is the first part of the Christian Bible, is regarded as the most important and unquestioned commonality in the dialogue between Christians and Jews. The Torah, on the other hand—the Old Testament law and its Jewish interpretation—is considered, along with a high christology on the part of Christians, as the most divisive factor. Such division is understandable, given the severe devaluation of the Torah in most forms of Christian theology. These see the “gospel” as the specifically Chris- tian thing—in contrast to the law; indeed, in recent theologies even as surmount- ing the law or abrogating it altogether. There is, in addition, a strong devaluation of much of the law’s content as pre-Christian, cruel, or incomprehensible. Claims (prejudices?) that Paul founded a “law-free” gentile Christianity or that Judaism attempted something like self-redemption through fulfilment of the law remain widespread. Furthermore, Old Testament law remains that part of the Bible that Chris- 1Translated by Frederick J. Gaiser. 2Editor’s note: Dabru Emet: A Jewish Statement on Christians and Christianity was written by Tikva Frymer- Kensky, David Novak, Peter Ochs, and Michael Signer for the National Jewish Scholars Project of the Institute for Christian and Jewish Studies. -
Paul and the Law
Paul, the Law, and the Jewish People E. P. SANDERS This book is devoted both to the problem of Paul' s view of the law as a whole, and to his thought about and relation to his fellow Jews. Building upon his previous study, the critically acclaimed Paul and Palestinian Judaism, E. P. Sanders explores Paul's Jewishness by concentrating on his overall relationship to Jewish tradition and thought. Sanders addresses such topics as Paul' s use of scripture, the degree to which he was a practicing Jew during his career as apostle to the Gentiles, and his thoughts about his " kin by .race" who did not accept Jesus as the Messiah. In short, Paul's thoughts about the law and his own people are re-examined with new awareness and great care. Sanders addresses an important chapter i.n the history of the emergence of Christianity. Paul's role in that development - especially in light of Galatians and Romans - is now re evaluated in a major way. This book is in fact a significant contribution to the study of the emergent normative self definition in Judaism and Christianity during the first centuries of the common era. E. P. Sanders is Dean Ireland's Professor of Exegesis at the University of Oxford, England, and Part-Time Professor of Religious Studies at McMaster University, Ontario, Canada.He is the author of two Fortress Press books: Paul and Palestinian Judaism: A Comparison of Patterns of Religion, the winner of two National Religious Book Awards; and Jesus and Judaism. He is also the editor for the Jewish and Christian Self-Definition Series (3 volumes), also published by Fortress Press. -
The Abiding Lure of the Hebrew Bible in Itself
Please do not remove this page "Take these words": the abiding lure of the Hebrew Bible in itself. Dane, Perry https://scholarship.libraries.rutgers.edu/discovery/delivery/01RUT_INST:ResearchRepository/12663159520004646?l#13663159510004646 Dane, P. (2009). “Take these words”: the abiding lure of the Hebrew Bible in itself. Hebraic Political Studies, 4(3), 230–265. https://doi.org/10.7282/00000107 Document Version: Version of Record (VoR) Published Version: https://hpstudies.org/take-these-words-the-abiding-lure-of-the-hebrew-bible-in-itself/ This work is protected by copyright. You are free to use this resource, with proper attribution, for research and educational purposes. Other uses, such as reproduction or publication, may require the permission of the copyright holder. Downloaded On 2021/09/29 10:13:59 -0400 Perry Dane “Take These Words”: The Abiding Lure of the Hebrew Bible in Itself Abstract: The Hebrew Bible is the shared text of Judaism and Christianity. Yet this canonical collection is also remarkable for the degree to which its significance in both faiths is filtered through later texts—the New Testament for Christians and the rabbinic corpus for Jews. Nevertheless, over the centuries, persons and movements in both faith traditions have repeatedly sought to reclaim the authority or meaning of the Hebrew Bible in itself, so to speak, alongside or instead of its traditional meaning, in the name of one or another restorationist, reforming, revisionist, or radical agenda. This hodgepodge of distinct but oddly similar voices suggests an abiding counter-story to the main trends of both Judaism and Christianity. This article surveys this recurring phenomenon and proposes some common themes.