By John P. Meier
John Meier’s prior volumes within the acclaimed sequence A Marginal Jew are based upon the suggestion that whereas strong historic information regarding Jesus is kind of constrained, humans of other faiths can however arrive at a consensus on primary ancient proof of his lifestyles. during this eagerly expected fourth quantity within the sequence, Meier methods a clean topicthe teachings of the ancient Jesus bearing on Mosaic legislation and moralitywith an identical rigor, thoroughness, accuracy, and insightfulness on exhibit in his prior works. After correcting misconceptions approximately Mosaic legislation in Jesus’ time, this quantity addresses the lessons of Jesus on significant felony themes like divorce, oaths, the Sabbath, purity principles, and a few of the love commandments within the Gospels. What emerges from Meier’s study is a profile of a classy first-century Palestinian Jew who, faraway from trying to abolish the legislation, was once deeply engaged in debates approximately its observance. in simple terms by means of embracing this portrait of the ancient Jesus grappling with questions of the Torah will we keep away from the typical mistake of making Christian ethical theology lower than the guise of learning Jesus and the Law,” the writer concludes.
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Additional info for A Marginal Jew: Rethinking the Historical Jesus, Volume 4: Law and Love
32). ” (p. 32). As we shall see in Chapter 34, this last claim in particular is highly questionable. More to the point, how these latter statements of Schweizer cohere with his initial claim that Jesus accepted the Law as “transcending everything else” remains unclear. A similar tack is taken by Joachim Jeremias in his New Testament Theology. Part One. The Proclamation of Jesus (NT Library; London: SCM, 1971) 204–8. According to Jeremias, “Jesus lived in the Old Testament,” frequently citing or alluding to it, especially Isaiah, Daniel, and the Psalms (p.
10 Beyond the confines of the individual family or town, religious tôrâ11 was proclaimed orally by priests in various sanctuaries, and later on in the central sanctuary (still later on, the only legitimate sanctuary) in Jerusalem, where priestly scribes may have kept written records. The priestly tôrâ could at times be an answer to a specific question asked by a worshiper about, for example, purity rules or the proper conditions for offering sacrifice (Hag 2:11). But the priestly tôrâ also included the basic narrative traditions and legal codes of the Israelite people (Deut 33:8–9; cf.
14 To be sure, this tôrâ included various legal corpora, intertwined with stories of Yahweh’s choice and guidance of his people. These law codes were indeed key elements in the Torah, and their importance must not be minimized out of misguided apologetics. ” 15 Still, “the Torah,” used in the later comprehensive sense for what we call the Pentateuch, denotes something deeper and broader than what the English word “law” conveys. If, for the sake of convenience and brevity, I use “Law” as the customary translation of tôrâ in what follows, I ask the reader to understand “Law” in the profound sense just explained.
A Marginal Jew: Rethinking the Historical Jesus, Volume 4: Law and Love by John P. Meier