This book is devoted both to the problem of Paul’s view of the Law as a whole, and to his thought about and relation to his fellow Jews. Building upon his previous study, the critically acclaimed Paul and Palestinian Judaism, E.P. Sanders explores Paul’s Jewishness by concentrating on his overall relationship to Jewish tradition and thought. Sanders addresses such topics as Paul’s use of Scripture, the degree to which he was a practicing Jew during his career as apostle to the Gentiles, and his thoughts about his “kin by race” who did not accept Jesus as the Messiah. In short, Paul’s thoughts about the Law and his own people are re-examined with new awareness and great care.
Sanders addresses an important chapter in the history of the emergence of Christianity. Paul’s role in that development—especially in light of Galatians and Romans—is now re-evaluated in a major way. This book is in fact a significant contribution to the study of the emergent normative self-definition in Judaism and Christianity during the first centuries of the Common Era.
“Thus the whole thrust of the argument is that righteousness was never, in God’s plan, intended to be by the law.” (Page 27)
“In the course of this argument Paul cites the only two passages in the Septuagint (LXX) in which the dik- root is connected with pistis (Gen. 15:6; Hab. 2:4).” (Page 21)
“Romans 2 still stands out. It stands out because it deals directly with salvation and makes salvation dependent on obedience to the law.” (Page 132)
“Paul said about the law depend on the question asked or the problem posed” (Page 4)
“In the passages in which he requires fulfillment of the law, he offers no theoretical distinction between the law which governs Christians and the law of Moses; put another way, he does not distinguish between the law to which those in Christ die and the law which they fulfill. (3) In concrete application, however, the behavior required of Christians differs from the law of Moses in two ways: (a) Not all of Paul’s admonitions have a counterpart in Scripture; (b) Paul deliberately and explicitly excluded from ‘the law,’ or held to be optional, three of its requirements: circumcision, days and seasons, and dietary restrictions.” (Page 104)