Where Is Boasting?

early jewish soteriology and paul’s response in romans 1–5

Simon J. Gathercole

William B. Eerdmans Publishing Company

Grand Rapids, Michigan / Cambridge, U.K.

© 2002 Wm. B. Eerdmans Publishing Co.

All rights reserved

Wm. B. Eerdmans Publishing Co.

2140 Oak Industrial Drive N.E., Grand Rapids, Michigan 49505 / P.O. Box 163, Cambridge CB3 9PU U.K.

Library of Congress Cataloging-in-Publication Data

Gathercole, Simon J.

Where is boasting?: early Jewish soteriology and Paul’s response in Romans 1–5 / Simon J. Gathercole.

p. cm.

Includes bibliographical references and index.

ISBN 978-0-8028-3991-6 (pbk.: alk. paper)

1. Salvation—Judaism. 2. Judaism—History—Post-exilic period, 586 b.c.–210 a.d. 3. Justification—Biblical teaching. 4. Bible. N. T. Romans II–V—Criticism, interpretation, etc. I. Title.

BM654.S24 G38 2002

227′.106—dc21

2002029680

www.eerdmans.com

Contents

Preface

Abbreviations

Introduction

Boasting in Recent Scholarship

Boasting and the Wider Context of Pauline Studies

Dialogue Partners: Sanders, Dunn, and Wright

Methodology

part 1: Obedience and Final Vindication in Early Judaism

1. Works and Final Vindication in Pre-70 c.e. Apocrypha and Pseudepigrapha

Sirach and Tobit

The Book of Baruch

Enoch

1 and 2 Maccabees and the Assumption of Moses

Jubilees

Psalms of Solomon

Wisdom of Solomon

Testaments of the Twelve Patriarchs

Pseudo-Philo

2 (Slavonic) Enoch

Apocalypse of Zephaniah

Testament of Job

Sibylline Oracles

Conclusion

2. Works and Final Vindication in the Qumran Literature

“Works of Torah” as “Deeds Done in Obedience to Torah”

The Future Soteriology of the Qumran Texts

Conclusion

3. Jewish Soteriology in the New Testament

The Jewish Eschatological Framework of Early Christianity

The Representation of Jewish Soteriology in Jesus’ Parables: The Parables of the Prodigal Son (Luke 15:11–32) and Laborers (Matt. 20:1–16)

Shared Obedience-Based Soteriology in NT and Early Judaism

Jewish and Pauline Judgment by Works in Romans 2

Conclusion

4. Obedience and Final Vindication in the Aftermath of 70 c.e.

4 Ezra

2 Baruch

Josephus

The Rabbis

The Targums

Conclusion

5. Boasting in Second Temple Judaism

Examples of Claims to Obedience

The Validity of Self-Praise

Conclusion

part 2: Exegesis of Romans 1–5

6. Paul’s Assessment of Jewish Boasting in Romans 1:18–3:20

A Jewish Interlocutor in Romans 2:1–16

The Jew and the Boast in Romans 2:17–24

Paul’s Indictment of the Sinfulness of His Interlocutor

Conclusion

7. Paul’s Reevaluation of Torah, Abraham, and David in Romans 3:27–4:8

Summary of New Perspective Exegesis

Misunderstood Torah

Abraham’s Boast

Conclusion

8. The Resurrection of Boasting in Romans 5:1–11

The Status of Romans 5:1–11 in the Structure of Romans

Boasting in the Hope of the Glory of God

Boasting in Sufferings

Boasting in God

Conclusion: The Relation between Jewish and Pauline “Boasting”

Conclusion

Select Bibliography

Index of Authors

Index of Subjects

Index of Ancient Sources

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About Where Is Boasting?: Early Jewish Soteriology and Paul’s Response in Romans 1–5

This important work challenges the validity of the “New Perspective” on Paul and Judaism. Working with new data from Jewish literature and a fresh reading of Romans 1–5, Simon Gathercole produces a far-reaching criticism of the current approach to Paul and points a new way forward. Building on a detailed examination of the past generation of scholarship on Paul and early Judaism, Gathercole’s work follows two paths. First, he shows that while early Judaism was not truly oriented around legalistic works-righteousness, it did consider obedience to the Law to be an important criterion at the final judgment. On the basis of this reconstruction of Jewish thought and a rereading of Romans 1–5, Gathercole advances his main argument–that Paul did indeed combat a Jewish perspective that saw obedience to the Law both as possible and as a criterion for vindication at the final judgment. Paul’s reply is that obedience to the Law is not a criterion for the final judgment because human nature makes obedience to the Law impossible. His doctrine of justification can therefore be properly viewed in its Jewish context, yet anthropological issues also take center stage.

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