Tag: Paul
-
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
-
“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.
-
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.
-
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
-
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.
-
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?
-
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.
-
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”.
-
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).
-
“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.
-
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.
-
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,…
-
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.
-
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.
-
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.
-
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.
-
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.
-
“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.
-
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.
-
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.
-
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.
-
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
-
“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.
-
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.
-
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.