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Paul and the Jewish Law: Halakha in the Letters of the Apostle to the Gentiles (COMPENDIA RERUM IUDAICARUM AD NOVUM TESTAMENTUM), by Peter J. Tomson
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Product details
Series: COMPENDIA RERUM IUDAICARUM AD NOVUM TESTAMENTUM (Book 18)
Hardcover: 327 pages
Publisher: Fortress Press (January 1, 1991)
Language: English
ISBN-10: 080062467X
ISBN-13: 978-0800624675
Product Dimensions:
6.5 x 1 x 9.8 inches
Shipping Weight: 1.5 pounds
Average Customer Review:
5.0 out of 5 stars
2 customer reviews
Amazon Best Sellers Rank:
#7,451,278 in Books (See Top 100 in Books)
Ever since Birger Gerhardson's book on the oral tradition more and more scholars have investigated the influence of halakha on Second Tmeple Judaism and early Christianity.Tomson, in this heavily researched book, comes to definite conclusions. Paul gave "priority to Apostolic tradition. This tradition has an important halakhic segment which is prominent in First Corinthians and significantly contains Dominical halakha, i.e., halakha taught by Jesus" (p 265). Paul also relies upon general Jewish tradition and much Hillellite tradition.Paul also appears to have been influenced by "Persian-influenced apocalyptic and Greek-inspired humanism. Nonetheless these influences seem to have been fully assimilated into the Pharisaic-Rabbinic tradition and there is no reason not to call the respective elements 'Jewish'" (p 267).The most important influence by Greek Hellenism Tomson finds in Paul is in "his epistolary style and rhetoric, and especially the elements from popular Cynico-Stoic tradition such as exempla in metaphors, the central concept of the 'body'"...These elements do not make him any more 'Hellenistic' than most other Jews" (p 267).Philo and Josephus were, famously, heavily influenced by Hellenism. But, importantly, neither of them reveal any alteration of basic Jewish religious belief.Second Temple Jews were perfectly comfortable adapting various Hellenistic elements into their culture. But only so far as to never allow any Hellenistic ideas to creep into their religious beliefs or practices. And never, never to alter their fierce monotheism. For example, Philo showed nothing but utter contempt to mystery religions and all forms of idolatry, even though he was eager to use whatever he could from Greek philosophy, so long as it did not touch on Jewish monotheism and oral traditions.Tomson agrees with Alon that "while Philo's indebtedness to to Hellenistic thought is undisputed, he was much closer to Palestinian halakha in its ancient form" (p 39).A majority of scholars now agree that Paul depended for his beliefs on Apostolic tradition. For example, in First Corinthians, Paul refers to traditions that stem from Apostolic,, Jewish Christianity. "To summarize, in First Corinthians...Jewish-Christian traditions are explicitly used, four of them deriving from Jesus; and the conception of the church parallels Jewish covenantal nominism" (p 73).
While my review isn't comprehensive I did find it fascinating how Tomson addresses Paul's Justification Theology as it relates to his Jewish Halakha. This section alone is worth the entire price of the book. One of the points he makes is that in two (1 Cor 10:25,29 and Rom 14:14) of the very places where we'd expect to find Paul's traditional rejection of Jewish dietary law with a follow-up sounding something similar to, "for I am justified not by works but by faith", he does not. Tomson urges us to consider this, "Paul wrote no such things, and this should be taken utterly serious. When writing those verses of practical instruction which are traditionally taken to prove his disregard for the Jewish Law, Paul did not apply the ideas typical of his justification theology." It is critical to understand Paul the former Pharisee and the way in which the Jewish mind worked, not in a systematic way, but as Tomson informs us, Paul addresses his "gentile churches with a midrashic way of thinking. In fact the very concept of 'justfication by faith' offers us an outstanding example of this way of thinking, even though it has since become typical of the 'systematic' misunderstanding of Paul." Tomson offers several examples of how this thinking works. Understanding how the 1st Century Jewish mind worked and wrestled with scripture will open up brand new avenues of exegesis. If we are to understand Paul's writings, we must read them on their own terms; within 1st Century Second Temple period Judaism and not that of the 16th century Reformation period. When we do this, we have a much better chance of hearing and understanding Paul and for that matter Jesus.
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