Tag: Paul
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Review of Jason Staples, Paul and the Resurrection of Israel
Jason A. Staples has recently released his important new book, Paul and the Resurrection of Israel: Jews, Former Gentiles, Israelites (Cambridge: Cambridge University Press, 2024). It enters into key debates concerning Pauline theology, is very well argued, makes some original yet compelling points, and needs to be engaged with. Here’s my own review.
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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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“Paul within Judaism” and Romans 2:17–29
My article on Romans 2:17–29 supports one key feature of the “Paul within Judaism” perspective, but undermines another common feature.
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The named Jew and the name of God: A new reading of Romans 2:17–29
I’ve just had an article published in the journal Novum Testamentum. In it, I provide a detailed defense of my new reading of Romans 2:17–29. This passage is not primarily about Jewish salvation – rather it’s primarily about Jewish teaching and God’s glory.
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Ministry and mission in Ephesians
Here are the key reflections on the topic of ministry and mission in Ephesians in my series Lift Your Eyes: Reflections on Ephesians
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Paul: in his own words (Ephesians 1:1a)
Who do you think the Apostle Paul is? It’s worth listening carefully to the words Paul himself chooses to define his own identity at the start his letter.
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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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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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Review: Antoine X. J. Fritz, To the Jew First or to the Jew at Last? Romans 1:16c and Jewish Missional Priority in Dialogue with Jews for Jesus
This book is a critique of a missiological principle that the church today must “prioritize evangelizing Jews over Gentiles”.
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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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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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Review: C. Marvin Pate. Apostle of the Last Days: The Life, Letters, and Theology of Paul.
Pate argues that the “center” or hermeneutical key to Paul’s letters is found in an apocalyptic inaugurated eschatology.
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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.