With my spring semester at George Fox having finished this past week and my “Paul and the Law” class with it, I’ve been thinking a lot about Torah and how much it matters to us in modern day Christianity. Ever since the first few weeks of class, this question has been on my mind: Do we need Torah if we have Christ?
My first inclination is to jump to Romans 13:8-10[1], combine it with Romans 3:31[2], and make the conclusion that those who are in Christ and love as Christ has loved fulfill Torah, which means we would no longer need Torah for our faith in Christ. Yet, I know this cannot be true because 1. Paul either quotes Torah (understood here as a general reference to the Hebrew Bible) or at least references it as a foundation for teaching about Christ and 2. we would not be able to make much sense of Paul without a thorough study of the Hebrew Bible.
Furthermore, if we take 2 Tim. 3:16-17[3] as a reference (at least) to the Hebrew Bible (and if 2 Tim. has Pauline authenticity – or at least his stamp of approval), then it’s clear that Paul wanted those in Christ to utilize the teachings of Torah to build up the church. And even beyond that, there is much to be found within the Hebrew Bible that reveals the character of God (as is implicit within Paul’s letters).
I guess what I’m reacting against is the idea that since Christ has come the “old” way of studying Torah is no longer necessary. It’s an idea that I don’t think was ever taught to me explicitly, but certainly was by implication. “The old has passed away; behold, the new has come,”[4] is the general understanding behind the implicit idea. Yet does this truly apply to our modern day usage of Torah?
I’m not suggesting we turn back to Judaism, nor do I think Paul is suggesting such a thing (although I don’t think he initially saw a difference between Christianity and Judaism until much later in his life). I just think, after learning the world in which Paul lived and breathed and talked about Jesus, there is still significant value to Torah. And in my experience of 12 years of Christianity, I am finding very little – if any – focus on the Hebrew Scriptures. Until I had taken “Paul and the Law” with Kent Yinger, I feel as though I was missing out on so much within the Hebrew Bible.
In your studies, teaching, or life in general, do you give weight to the Hebrew Scriptures? Do you think there is still significance to the Hebrew Bible in and of itself? What are some of your experiences in coming to Torah with or without the Christ lens? Did you find something good or did you see something lacking?
[1] “Owe no one anything, except to love one another; for the one who loves another has fulfilled the law. The commandments, ‘You shall not commit adultery; You shall not murder; You shall not steal; You shall not covet’; and any other commandment, are summed up in this word, ‘Love your neighbor as yourself.’ Love does no wrong to a neighbor; therefore, love is the fulfilling of the law.”
[2] “Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.”
[3] “All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness, so that everyone who belongs to God may be proficient, equipped for every good work.”
[4] 2 Cor. 5:17b, English Standard Version. I do not think Paul is talking about Torah practices in this passage, but I could be wrong.
the archives near Emmaus 
I’m only beginning to get to grips with the new perspective on Paul, where the law and its purpose is understood very differently compared to traditional Protestant thinking. Basically npp teaches that the law was not a means to gain God’s favour but a badge of honour, a symbol to say that they belonged to God and had been set apart by him and for him.
Looked at this way Torah has a very different feel to it.
1Cr 14 what is the purpose of the Holy Ghost, the experience or to build His Church? John was filled with the Holy Ghost from his mother’s womb before the Holy Ghost had been given on Pentecost. He was the greatest born of women yet the least of the Kingdom of heaven is greater. John was a prophet. Paul and Peter proclaimed the Gospel, edified, healed and prophesied Acts 1:8, 9:17
February 24 at 5:40am • Like
Prophecy is also an unknown tongue being both a near telling and distant forecast that is unknown until it comes to pass. Those who have the testimony of Jesus prophecy since Jesus is the spirit of prophecy being God in the Old Testament and always known in His body the Church.
John 5:17 Jesus states His Father works before and He works. John 5:36-37, 44 the Father witnesses. Mark 12:36 David said by the Holy Ghost. Mark 13:11 the Holy Ghost speaks. Luke 1:15 John filled from the womb, 1:41 Elizabeth filled with the Holy Ghost. 1:67 Zacharias filled with the Holy Ghost and prophesies. Luke 2:25 the Holy Ghost was upon Simeon.
John 7:38-39, Rev 22:17 the Holy Ghost is the gift to His Body the Church. The Church is always identified with the Holy Ghost, it, we are the temple of the Holy Ghost. The Body of Christ is the presence and proclamation of the Holy Ghost, Jesus. Mat 28:19, Act 1:8 witnesses by the Holy Ghost. The purpose is witness of the work of God. This is done in the truth, the WOG, all the righteous acts of witnesses obeying His Word, in prophesying, with tongues, in instruction in righteousness, in love, etc. The purpose is not an experience, it is the presence of God to empower for His Work.
The infilling of the Holy Ghost empowers witness. true it is an experience but it is the presence of God Who does the work. To empower for His purpose.
I’ve found Brian Rosner’s Paul and the Law (NSBT) to be very helpful in this respect, at least in accommodating Paul’s usage of the Torah. He makes good sense of how Paul can use the law in seemingly contradictory ways. Have you read it?
Lindsay:
I’ve read a few chapters, but I wasn’t quite convinced with his presentation of what Paul was arguing against. It seemed Rosner was suggesting that “law” was works done to attain righteousness – something similar to a Lutheran (more traditional) view. I don’t think that’s the correct understanding for “law” and how Jews in Paul’s day understood the term. Perhaps I misread Rosner?
I think understanding Torah not as something to do in order to attain righteousness with God, but as something graciously received from God is crucial for understanding what is essential for spiritual life in our modern times. Righteousness is not earned, but given in the act of repentance, which is a posture outlined in Torah. With this framework, we are able to see that the Hebrew Bible isn’t just something to be done away with because we’re no longer earning our salvation, but something still relevant for those of us who have been grafted in.
Hey Jeremy, thanks for your reply. I don’t remember that being a central part of Rosner’s argument, but I do need to re-read him! Did you read his chapters on how the Torah is reappropriated for Christians as prophecy and wisdom? I quite enjoyed those and it seems to make good sense of the NT data.