Tag: Jewish Identity

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’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 the apostle Paul’s mission should not be described as “proselytism”.