In my book, I argue that in Romans 11:1, Paul is claiming Israel’s future is guaranteed because Israel’s divine vocation is in fact being fulfilled by an Israelite (i.e. himself).
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I used to think that Romans 10:14-18 was about the (mostly failed) Christian mission to Jews. I was wrong. After closely reading this text, I now think it’s about Paul’s mission to Gentiles.
In my book, I argue that the mention of the “mouth” alongside the “heart” is a key to Paul’s argument about the nature of salvation.
In my book, I argue that the phrase “Christ is the end (τέλος) of the Law” in Romans 10:4 is illuminated by Romans 3:21, which states that the purpose of the Law is to testify to the gospel.
In my book, I argue that the concept of human speech is a vitally important–though very frequently neglected–component of Paul’s argument in Romans chapter 10.
In my book, I argue that Paul in Romans 9:3 is acting as a representative for Israel, not offering himself as a substitute.
In my book, I argue that Paul’s apostolic mission plays a decisive role in his argument about Israel in Romans 9-11.
In my book, I argue that the idea of receiving “praise” from human beings in Romans 2:29 is a reference to an ideal synagogue law-teacher.
In my book, I argue that Romans 2:28-29 should be understood as the conclusion of a coherent argument, set in the mainstream Jewish synagogue, which seeks to make a definite statement about Jewish (rather than simply Christian) identity.
In my book, I argue that the uncircumcised Law-keeper in Romans 2:26-27 should be understood as a Gentile synagogue adherent.
In my book, I argue that the term commonly translated as “robbing temples” is not referring to the robbery of pagan temples, but to the misappropriation of funds intended for the Jerusalem temple.
In my book, I argue that Paul in Romans 2:17-29 is addressing a Jewish synagogue teacher
In my book, I argue that “Are we [Jews] worse off?” is a plausible translation of the question προεχόμεθα; in Romans 3:9, given the context in which it appears.
In my book, I argue that Romans 2:17-20 is a compact description of the close relationship between Jewish identity and the synagogue-based communal engagement with the Law of Moses.
In my book, I argue that the Romans 2:17-29 consists of three sections. This cuts across the traditional division of the passage into two sections.
In my book, I argue that Paul’s interlocutor in Romans 2:17-29 is a paradigmatic mainstream Jew.
In my book, I argue that Romans 2:17-29 is set in the Jewish synagogue.
In my book, I argue at length that Romans 2:17-29 is not primarily an argument about salvation, but rather an argument about Jewish identity and vocation.
In my book, I argue that Paul’s phrase “the obedience of faith” in Romans 1:5 can be better understood when read in the context of prophetic (Isaianic) motifs.
In my book, I argue that the apostle Paul’s mission should not be described as “proselytism”.
In my book, I argue that Paul’s description of his “priestly” ministry in Romans 15:14-33 is drawn from Isaiah 60-61, which describes Israel’s eschatological priestly role toward the nations. This reinforces Paul’s depiction of his apostolic ministry as an eschatological Jew-Gentile dynamic.
In my book, I argue that when Paul uses the term δοῦλος in Romans 1:1, he is drawing on the scriptural figure of the “Servant of the Lord” found in Isaiah 40 –55, especially (but not exclusively) in Isa 49:1–7.
In my book, I argue that the ζῆλ* word-group in Paul and in Acts should normally be understood as a “divine jealous passion” for the purity of the people of Israel and their Law.
In my book, I argue that the rare word Ἰουδαϊσμός–which is usually translated “Judaism” in our Bibles (Gal 1:13-14)–doesn’t mean “Judaism” in the modern sense of a system of religious thought. Rather, it should be understood in a vocational sense.
In my book, I argue that the phrase “as many as will conform with this rule” (Gal 6:16) is a reference to a particular kind of Jewish teacher, which implies that the “Israel of God” is a reference to gospel-believing Jews, not to the church of Jews and Gentiles together.