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Chart courtesy and opinion of Bei Abedan Member Erik the Great
Esteemed NT Scholar Don Carson correctly states that there were many perspectives out of the 2nd temple Judaisms, not the 'New' one by EP Sanders (Paul and Palestinian Judaism) nor the ethnic 'Nationalism' of Jimmy Dunn. The framing of 'covenantal nomism' and 'boundary markers' of the chosen people by those above and then claiming the scholars as historical revisionists is part and parcel of anachronistic mistakes made reading ancient texts. Blame it on proper sources? Perhaps.
However, what all these prolific contemporaries inadvertently miss and superficially present is an unchanging God of revelation with a missiology from Genesis chapter 6 rather than various forms of progressive covenantal interpretive paradigms. Judaism consists of a strict passed down orality, morality is default and due to their methodology academics fail to appreciate the simple devotion of religious Charedi Jews like Hillite Pharisees including Essenes and their separation. The simplicity of religious reception as an observance and objective faith consisting of collective and individual appropriations without a paper trail of texts judged by today’s philological standards.
After Carson provides a sporty critique of his fellow scholars, he touches upon the appropriations, employing the law and grace touchstone of evangelical proclamation while explaining ‘wrath and exile’ its continuous manifestation in the world and the life of a believer. Such posits can only employ allegorical or symbolic interpretive directions. Certainly ‘wrath and exile’ preaches, yet the Bible’s Jewish revelatory narrative in the name of a covenantal Biblical Theology is left untouched. Becoming the Hassidei Umot HaOlam ‘righteous of the world’ or saints has a long history that delivered much more scope than simply based upon a Mosaic national covenant or the seed of Abraham.
What is not properly understood is the phrase ‘works of the law’ and how it was part and parcel of political systems mixed with empire as Halakah. Thus the context of the era as interpretative clarity. ‘Cursed is everyone who hangs on a tree.’ Rome understood how to keep Judaism in check. Thus, in terms of covenant, Hagarism or Pilgrims from the erev rav (mixed multitude from where the word Arab is derived) at Mount Sinai stands only upon the ‘unilateral’ covenant that matters with Father Abraham and all his offspring. He was the father of many nations and this is still playing out toward the Promise of the Heavenly Jerusalem. The ‘bilateral covenants’ are formed perhaps as distillations to proclaim and help understand (Justification) ‘saved from the penalty’ and (Sanctification) ‘being saved from the power of sin.’
Humans are fallen, and grace abounds, and to fill that heavenly destination, the spiritual world discloses the narrative of scripture. Individual spiritual responsibility exists through unification; revelation acts with or without the natural world through a collective narrative and its ages demand fidelity. Here, missiology stands to motivate over progressive covenants that undermine toward stagnant dogma as absolute revelation over the obedience of faith.
Carson’s critique of his colleague at Cambridge the Bishop Tom Wright, who employs ‘covenantal nomism’ by putting big ‘E’ Ecclesiology over Christology stands. Carson further exposes that the covenant theology of his tradition raises serious doubts upon the contortions of a capricious dispensationalism in following current events. Here is where Wright and Carson are sought as authorities and from a distance, seemingly on the same page but from two very different human impulses that have societal progressive elements represented by Wright and more conservative by Carson. Their theology still conveys a supersessionism if it remains unaware of the revelational authority from the Pharisaic Gamaliel tradition. One that affirms the faith of exiles, not nominal religion, and has a long history of living under wrath from disobedience. The Messiah is Judaism and Jesus of Nazareth is the Lord of all peoples, to be believed, as recorded and commanded in the New Testament, through grace based from the revelation at Mt. Sinai.
Again telling the long tradition of ascertained Jewish revelation who ‘they’ are and their ‘false’ Talmudic Religion continues. Our divided camps of Christianity only present respective contours filled with good points that have no resolution unless a totalizing revelation is accepted. What is really important for Jews is that God’s requirements are followed (Acts 15) with live life through choosing to love mercy, walk humbly, and do justly in this world. The good news announcement is exactly that through Jesus of Nazareth is the Christ (savior) of all peoples, even for the ‘so-called ethnic Jew’ who have a need to discern their culture and need of a Savior.
👉 Don Carson on The New Perspectives
👉 A Jewish Perspective on the New Perspectives
