Tag: Paul and the Vocation of Israel
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My papers on Galatians and Ephesians at IBR/SBL 2022
My papers at IBR/SBL 2022: How does the first half of Galatians 6:16 help us understand what Paul means by the “Israel of God”? In the united body of Christ in Ephesians, is there room for plurality?
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Paul did not say he had abandoned “Judaism”
A new journal article examines in detail the meaning of the words often translated as “Judaism” and “Judaize” in Galatians
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Supersessionism and the New Perspective
Here are my views on the issue of the New Perspective and Supersessionism, in light of a debate in the Harvard Theological Review.
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Paul and the Vocation of Israel: Paul within Judaism?
My book Paul and the Vocation of Israel has been aligned with the “Paul within Judaism” perspective. Does it fit in this perspective?
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ThLZ review: Paul and the Vocation of Israel
A review of my book Paul and the Vocation of Israel has appeared in the German journal Theologische Literaturzeitung. Extract [my translation]: “Windsor’s work deserves credit as it will certainly stimulate further exegetical reflection. He has taken Paul’s efforts in self-assurance, by means of his appropriation of Isaiah, and placed them in reference to Paul’s…
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RBL review of my Paul and the Vocation of Israel (review by Mike Bird)
A review of my Paul and the Vocation of Israel has been published at the Review of Biblical Literature site (review by Mike Bird)
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Did Paul reject “Judaism?”
Galatians 1:13-14 is not making a direct statement about Paul’s rejection of “Second Temple Judaism”. Rather, Galatians 1:13-14 is simply saying that Paul had rejected one particular Jewish idea – Ἰουδαϊσμός.
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Why does Paul call himself an “Israelite” in Romans 11:1?
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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“How beautiful are the feet of those who evangelise” – it’s about Paul’s Gentile mission after all (Romans 10:14-18)
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.
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Speech not works (Romans 10:8-10)
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.
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Jesus Christ and the Revolution of Calling
Lecture 3 in the UNSW Campus Bible Study Easter Lecture Series 2015: “Jesus Christ and the Revolution of Identity” You are what you do? What do you do? That’s a question people often ask you when they meet you for the first time, isn’t it? They want to get to know you, what makes you tick,…
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Jesus Christ and the Revolution of Security (Romans 2:17-29)
Paul’s letter to the Romans bears witness to a revolution that has occurred in his source of Jewish identity and security. It is a security revolution that has come about through Paul’s encounter with and knowledge of Jesus Christ.
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Jesus Christ and the Revolution of Destiny
The Apostle Paul’s letters bear witness to the fact that his identity and his destiny had been revolutionised by his encounter with Jesus Christ.
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The “End of the Law” (Romans 10:4)
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.
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Human speech–a neglected element of Romans 10
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.
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Paul is not offering himself as a substitute in Romans 9:3
In my book, I argue that Paul in Romans 9:3 is acting as a representative for Israel, not offering himself as a substitute.
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Paul’s vocation: The framework for Romans 9–11
In my book, I argue that Paul’s apostolic mission plays a decisive role in his argument about Israel in Romans 9-11.
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“Praise from people” in Romans 2:29 is describing an ideal synagogue teacher
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.
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Romans 2:29 is not saying that all Christians are “spiritually circumcised”
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.
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Who is the uncircumcised Law-keeper in Romans 2:26-27?
In my book, I argue that the uncircumcised Law-keeper in Romans 2:26-27 should be understood as a Gentile synagogue adherent.
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What does it mean to “rob temples” in Romans 2:22?
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.
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The identity of Paul’s interlocutor in Romans 2:17-29
In my book, I argue that Paul in Romans 2:17-29 is addressing a Jewish synagogue teacher
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“Are we worse off?” or “Are we better off?”? (Romans 3:9)
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.
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Jewish identity and the Law of Moses (Romans 2:17-20)
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.
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The structure of Romans 2:17-29
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.