from the German Lutheran tradition (e.g. Bultmann, Bornkamm, Kümmel, Käsemann, Stuhlmacher), it is not surprising to find them describing Paul’s conflict with Judaism in these terms. To take just one example, Bultmann describes Judaism of the first century as ‘inevitably conceived in legalistic terms’, with an important place given to good works, even works of supererogation, as a basis for merit;9 and Paul’s critique of Judaism and justification by works of the law demonstrates that ‘it is not evil