Yhwh and His Messiah: Pauline Exegesis and the Divine Christ (original) (raw)
Related papers
2006
Romans 9–11 is one of the more challenging areas of New Testament studies. From the perspective of Jewish-Christian dialogue, there is great interest because these chapters involve Paul’s most extended discussion of Israel, including his enigmatic statement that “all Israel will be saved” (Rom. 11:26). Romans 9–11 is also of considerable significance to scholars studying the use of Old Testament texts by the New Testament writers, since Paul cites the Old Testament more in these chapters than in any other section in his letters, as he seeks to explain God’s plan of salvation for Israel and the nations. For the exegete, a primary challenge comes with regard to the internal coherence of these chapters. Paul’s argument does, at first, seem contradictory. For example, he says that “the remnant will be saved” (Rom. 9:27), but later asserts that “all Israel will be saved” (Rom. 11:26). Because of such challenges, many scholars in recent years have concluded that Paul’s argument in these c...
2015
Introduction The thesis of this paper is that, however imperfect at any period of history God’s people actually were, in Paul’s understanding a holy remnant in Israel was the means used by God via the Spirit to transmit the faith to the next generation, thus leading eventually to the consummation of his purpose. Though the term ὑπόλειμμα occurs only in Rom 9:27 in a citation from Isa 10,2 and λεῖμμα again in 11:5, the theme of the remnant is important in Romans, particularly in chapters 9–11. Primarily, it denotes God’s continuing purpose for Israel, despite the fact that “the rest”—i.e. those not part of the remnant—are unconvinced by Paul’s gospel. Any future for “all Israel” proceeds via “the remnant” to “the rest,” and any valid interpretation must do justice to both of these themes in Rom 9– 11. This is simply to assert that for Paul, the remnant’s purpose is to serve a saving function toward “the rest” of Israel, and not merely for the ἐκκλησία. There are two key aspects on wh...
Paul ' S Use of the Old Testament in Romans 9 : 25-26
2005
A number of premillennial writers are now agreeing with amillennialists that a literal interpretation of OT prophecies concerning Israel is not justified. They claim that the NT interprets these prophecies in a Hspiritualized" sense, applying them to the present church, and conclude that the OT provides no proof of a future national conversion of Israel or of a future millennial kingdom. The quotations of Hosea in Rom 9:25-26 are cited as a primary example. Most who hold to the literal interpretation of prophecy assume that Paul quotes Hosea by way of analogy only, without denying a future fulfilment for Israel; others believe that Paul quotes Hosea literally and has specifically in mind Israel's present unbelief and future conversion. The author prefers the second alternative and sees evidence for this interpretation not only in the context of Hosea, but also in the context of Romans 9. The background and contexts of the other OT passages citeJ in Romans 9 confirm the sugg...
Christ as the Τέλος of the Law: An Exegetical Study of Romans 9:30-10:4
2022
Pauline Epistles have positive and negative statements about the Old Testament law. In some instances, Paul discusses the limitations of the law in light of the work of Christ on the cross (Rom 3:20, 28; 4:14). At other times, he suggests that the law is operative for the church (Rom 3:31; 7:7, 12). Many believers in Christ and students of the Bible often have challenges in interpreting and applying the Mosaic law, especially in light of the cross. Hence, this study investigates the distinctions that Christ establishes in the New Testament and proposes biblical ethical guides for Christians, using the grammatical-historical hermeneutical method. It gives attention to the literary and cultural contexts of the chosen passage. The author examined Paul's assertion that Christ is the ηέινο of the law in Romans 9:30-10:4, with references to relevant Romans passages and other New Testament Scriptures. The study shows that Gentiles obtained God's righteousness by faith while Israel pursued the law for righteousness but did not attain it because their pursuit was by works. Emphatically, the divine gift of salvation is through faith and submission to God's righteousness. Therefore, Christ, being the goal, not the termination of the law, does not abolish the old covenant laws but fulfills it. The new covenant through the cross changed the administration of the Mosaic law as it applies to the believers in the New Testament. Hence, this study reinforces the conviction of modern Bible students that there is no contradiction in the New Testament Christology about the law if related passages are considered within their contexts. Christ is the ηέινο of the law in the sense that he is its goal and substance. The research also reiterates that Christ is the theological center and the interpretive grid of the Bible.
Adam, Israel and the Messiah in Paul
This paper looks at the relationship of Israel and the Church, arguing that the church was part of Israel. It takes as its springboard the work of N T Wright and offers a critique. It also looks at the theme of the New Exodus Restoration.