The foregoing exegetical discussion has shown, I think, that Professor Dunn’s explanation of ἔργα νόμου in Romans (and also of ἔργα alone where it seems to be equivalent to ἔργα νόμου) as referring specifically to those practices which function as identity-markers, distinguishing Jews from their Gentile neighbours, in particular, circumcision, observance of the sabbath and observance of food laws, must be rejected; and that even in Galatians, where at first sight it might seem to possess