[JSNT 35 (1989) 47-74] THE ABOLITION AND FULFILLMENT OF THE LAW IN PAUL Thomas R Schreiner Bethel Theological Seminary 3949 Bethel Drive, St Paul, MN 55112, USA 1. Introduction “Fools rush in where angels fear to tread.”1 This aphorism seems to be fitting for the author of another article on Paul’s understanding of the law. Indeed, the recent spate of articles and monographs on the Pauline view of the law, and the wide diversity of opinion reflected therein, only increase the difficulty for the modern interpreter.2 Nevertheless, the complexity of and controversy over the issue should not prevent one from trying to puzzle out Paul’s theology of law. To leave it as an unresolved question mark is to resign oneself to uncertainty on an issue that is central for understanding Pauline theology. In this article an attempt will be made to clarify how Paul can speak both of the abolition and also of the fulfillment of the law. Certain texts in Paul suggest that since the coming of Christ the law is now abolished (Gal. 3.15-4.7; Rom. 6.14; 7.1-6; 10.4; 2 Cor. 3.4-18; cf. also Gal. 2.18; Rom. 14.14, 20). On the other hand, Paul also speaks positively about fulfilling the law (Gal. 5.14; 1 Cor. 7.19; Rom. 2.25ff; 3.31; 8.4; 13.8-10). Can these diverse statements on the abolition and fulfillment of the law legitimately be formulated into a coherent unity? And if a unified and coherent formulation is possible, what is the most credible unifying exposition? We shall begin with a survey and brief critique of the various interpretive options, and then attempt to defend an old interpretation. 2. Survey of Interpretation Paul’s Teaching as Contradictory It is not surprising that many different theories have been suggested 48 Journal for the Study of the New Testament 35 (1989) on the abolition and fulfillment of the law in Paul. Recently, the theory that his teaching was simply contradictory has been brilliantly defended by H. Räisänen.3 This is not the place for a detailed response to Räisänen, but J. D. G. Dunn is correct in saying that any hypothesis which contends that Paul was contradictory must only be accepted as a “last resort.”4 Whether or not one sees contradictions in Paul on this issue that cannot be harmonized, or paradoxes which although they appear to be contradictory are ultimately harmonious, is often a matter of perspective. Many scholars who have studied Paul have come to a conclusion that opposes Räisänen’s view, namely, that Paul was a consistent theologian and thinker. Thus, it appears that the benefit of the doubt should be given to Paul on this question. No one doubts that Paul’s statements on the law are difficult, but one should be extremely careful about concluding that they are incoherent. Not only is Räisänen’s starting point unlikely, but the texts where he sees insoluble tensions can be explained in a more satisfying way. We shall limit ourselves to two examples which relate to the issue of the abolition and fulfillment of the law. In 1 Cor. 7.19 Paul says (cid:1)(cid:2)(cid:3)(cid:4)(cid:5)(cid:6)(cid:7)(cid:8)(cid:9)(cid:10)(cid:1)(cid:11)(cid:3)(cid:9)(cid:12)(cid:13)(cid:14)(cid:5)(cid:15)(cid:16)(cid:3) (cid:5)(cid:13)(cid:17)(cid:8)(cid:7)(cid:16)(cid:3)(cid:18)(cid:19)(cid:7)(cid:11)(cid:3)(cid:1)(cid:2)(cid:3)(cid:19)(cid:13)(cid:18)(cid:6)(cid:9)(cid:20)(cid:12)(cid:17)(cid:8)(cid:7)(cid:15)(cid:19)(cid:3)(cid:9)(cid:12)(cid:13)(cid:14)(cid:5)(cid:15)(cid:16)(cid:3)(cid:5)(cid:13)(cid:17)(cid:8)(cid:7)(cid:16), (cid:19)(cid:13)(cid:21)(cid:21)(cid:19)(cid:11)(cid:3)(cid:8)(cid:1)(cid:15)(cid:6)(cid:1)(cid:17)(cid:7)(cid:22)(cid:3)(cid:5)(cid:13)(cid:16)(cid:8)(cid:9)(cid:21)(cid:23)(cid:24)(cid:16)(cid:3)(cid:25)(cid:5)(cid:9)(cid:12)(cid:24)(cid:3)(“circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God”). Räisänen argues that the statement is in tension with Paul’s parallel statements in Gal. 5.6 and 6.15.5 Indeed, the assertion smacks of Paul’s “conservative” and `almost “legalistic” stance in 1 Corinthians. Räisänen concludes that 1 Cor. 7.19 is “very much Jewish” and “very little specifically Christian.”6 Räisänen is entirely right to point out the difference between 1 Cor. 7.19 and Gal. 5.6 and 6.15, and he is also right to suggest that the different emphasis is due to the particular situation to which Paul is responding. However, his contention that this statement is closer to being Jewish than Christian is completely misleading. It would have been unthinkable for most Jews, including those of the diaspora, to exclude circumcision from the divine commandments. Instead, C. K. Barrett is correct when he says that this is one of the most radical statements that Paul makes about the law, for he now speaks of obeying God’s commandments without including circumcision among them!8 It is instructive to note that Paul in one verse displays the very tension on the law which Räisänen labels as contradictory. He speaks negatively of circumcision and excludes it from the commandments of God, and yet he speaks positively of obeying the commandments. It is highly SCHREINER Abolition and Fulfillment of the Law 49 improbable that Paul would be unaware of this tension, especially when it occurs in a single verse. The same point could be made regarding Gal. 5.14.9 It is unlikely that when Paul speaks of fulfilling the law through love of neighbor that he has forgotten his emphasis on liberation from law in the rest of the letter. In particular, it is improbable that Paul would have regarded the statement in Gal. 5.3, which threatens those who desire to obey the whole law, as in conflict with his statement in Gal. 5.14, especially since the statements are separated by only a few verses.10 The Developmental View Several other scholars have also seen contradictions or tensions in Paul’s statements on the law, but they can be distinguished from the previous position because the contradictions are not discernible in the same letter. Rather, the contradictions or tensions are detected between various letters, and thus a theory of development for the Pauline understanding of law is suggested. Those who espouse such a position invariably see the mature Pauline statement in Romans.11 Appealing to the development of Paul’s thought on the law is not an acceptable solution for at least three reasons.12 1. A suitable period for significant evolution in Paul’s thinking about the law is lacking, this is even the case if one subscribes to an early date for Galatians,13 but it is especially the case if Galatians was written later.14 One should not forget that Paul had been involved in missionary work a number of years before any of his letters were written, and thus he had probably already hammered out the essence of his theology. 2. Räisänen is correct in pointing out that the developmental view does not really solve the problem, for problematical statements on the law are found within the same letters.15 3. Finally, while there are noticeable differences between, say, Galatians and Romans, these should not be ascribed to a development in Paul. The varied nature of the response is explicable on the basis of the specific occasion which Paul was addressing. Paul’s statements on the law in Galatians are more negative than in Romans because of the Judaizing opposition which was such a severe threat to the Galatian churches.16 A Critique of Legalism Others claim that Paul’s negative statements on the law refer to his 50 Journal for the Study of the New Testament 35 (1989) critique of legalism, while the law as it expresses the will of God is still binding and authoritative.l7 This interpretation has received its major impetus from the magisterial commentary on Romans by C.E.B. Cranfield.l8 Despite the reservations of some scholars, it is probable that Paul does wage a polemic against legalism in Galatians and Romans.19 Nevertheless, to limit Paul’s critique of the law to legalism is not a comprehensive answer, even though legalism was a major problem that Paul faced.20 A brief analysis of Gal. 3.15ff. indicates that Paul believed, in some sense, in the abolition of the Mosaic law. This does not imply that the Mosaic law was inherently legalistic, even though the Judaizers were distorting it and using it in a legalism way. Paul’s point is that God intended the Mosaic covenant to be in force for only a certain period of salvation history. Two lines of evidence converge to support such a salvation- historical view. Firstly, the chronological argument that Paul uses in Gal. 3.15ff: where he demonstrates the priority of the Abrahamic covenant over the Mosaic covenant, proves that he is not exclusively referring to legalism. He is also referring to the Sinai covenant. It was not legalism which was handed down on Mount Sinai, but the Mosaic law. Paul is employing a salvation-historical argument in Galatians 3 which indicates the priority of the Abrahamic covenant over the Mosaic covenant. Now that Messiah has arrived the Mosaic covenant is no longer in force (3.19). The temporal argument is underlined in 3.23-25. We were guarded under the law until faith came ((cid:4)(cid:6)(cid:9)(cid:11)(cid:3) (cid:8)(cid:9)(cid:12)(cid:24)(cid:3)(cid:14)(cid:5)(cid:11)(cid:3)(cid:5)(cid:13)(cid:21)(cid:25)(cid:5)(cid:7)(cid:24)(cid:16)(cid:3)(cid:8)(cid:1)(cid:11)(cid:16)(cid:3)(cid:4)(cid:7)(cid:15)(cid:17)(cid:8)(cid:7)(cid:16)(cid:3)(cid:12)(cid:2)(cid:4)(cid:9)(cid:11)(cid:3)(cid:16)(cid:9)(cid:15)(cid:10)(cid:9)(cid:16)(cid:3)(cid:5)(cid:13)(cid:26)(cid:6)(cid:9)(cid:12)(cid:6)(cid:9)(cid:12)(cid:15)(cid:10)(cid:5)(cid:25)(cid:19) (“before faith came, we were held in custody under the law,” v. 23). The faith ((cid:8)(cid:1)(cid:11)(cid:16)(cid:3)(cid:4)(cid:7)(cid:15)(cid:17)(cid:8)(cid:7)(cid:16)) Paul has in view must be specific faith in Jesus as Messiah. Abraham, after all, had faith in God during the OT era (Gal. 3.6fi:), and so, presumably, did many others. What Paul is referring to here is the faith which was revealed later in salvation history ((cid:5)(cid:7)(cid:13)(cid:22)(cid:3)(cid:8)(cid:1)(cid:11)(cid:16)(cid:3) (cid:10)(cid:5)(cid:15)(cid:21)(cid:21)(cid:9)(cid:12)(cid:17)(cid:19)(cid:16)(cid:3)(cid:4)(cid:7)(cid:15)(cid:17)(cid:8)(cid:7)(cid:16)(cid:3)(cid:19)(cid:13)(cid:4)(cid:9)(cid:18)(cid:19)(cid:21)(cid:12)(cid:26)(cid:25)(cid:1)(cid:24)(cid:16)(cid:19)(cid:7) (“to the faith which is about to be revealed,” v. 23), i.e. faith in Jesus as the Christ. The parallel between w. 24 and 25 demonstrates that Paul had this particular faith in Christ in mind, for he clearly uses the word faith ((cid:8)(cid:1)(cid:24)(cid:22)(cid:3)(cid:4)(cid:7)(cid:15)(cid:17)(cid:8)(cid:5)(cid:23)(cid:22)) in v. 25 as a synonym for (cid:27)(cid:6)(cid:7)(cid:17)(cid:8)(cid:9)(cid:15)(cid:16)(cid:3)(“Christ”) in v. 24. Verse 24 says that the law functioned as our (cid:4)(cid:19)(cid:7)(cid:14)(cid:19)(cid:28)(cid:23)(cid:28)(cid:9)(cid:15)(cid:22)21 . . . (cid:5)(cid:7)(cid:13)(cid:22)(cid:3) (cid:27)(cid:6)(cid:7)(cid:17)(cid:8)(cid:9)(cid:15)(cid:16)(cid:3)(“pedagogue until Christ”). The preposition (cid:5)(cid:7)(cid:13)(cid:22) should be translated temporally (“until”) since the parallel statement in v. 25 employs the temporal idea of no longer ((cid:9)(cid:12)(cid:13)(cid:18)(cid:5)(cid:15)(cid:8)(cid:7)) being under the child attendant. What Paul says here about the (cid:4)(cid:19)(cid:7)(cid:14)(cid:19)(cid:28)(cid:23)(cid:28)(cid:9)(cid:15)(cid:22) (“pedagogue”) clearly applies SCHREINER Abolition and Fulfillment of the Law 51 to the Mosaic law. Now that Christ has come believers are no longer under the law. Obviously, the Judaizers were still living under the Mosaic law. Thus, Paul’s point is not that it is impossible to live under the Mosaic law, for that is precisely what the Judaizers were doing. His point is a salvation-historical one. Now that the new era has arrived in Christ one should not live under the Mosaic law. Secondly, Paul’s use of the word (cid:16)(cid:9)(cid:15)(cid:10)(cid:9)(cid:22) (“law”) in Gal. 3.15ff also shows that his critique is not exclusively against legalism. The word (cid:16)(cid:9)(cid:15)(cid:10)(cid:9)(cid:22) (“law”) in 3.17 must refer to the Mosaic law, and not just legalism because Paul says the law was instituted 430 years after the Abrahamic covenant. This law which came 430 years after the covenant with Abraham is, of course, the law of Moses. (cid:16)(cid:9)(cid:15)(cid:10)(cid:9)(cid:22)(cid:3)(“law”) in 3.19 must also mean the Mosaic law, for Paul is certainly not asking in that verse: why then legalism? And in 3.21 the word (cid:16)(cid:9)(cid:15)(cid:10)(cid:9)(cid:22) (“law”) again must refer to the Mosaic law since Paul says that the law is not contrary to promises of God, but he would never say this about legalism. Legalism is contrary to the promises of God. In conclusion, (cid:16)(cid:9)(cid:15)(cid:10)(cid:9)(cid:22) (“law”) in Gal. 3.15ff clearly refers to the Mosaic law, and therefore Paul’s statements here relate to the law as a whole and not exclusively to legalism. When this second argument about the meaning of (cid:16)(cid:9)(cid:15)(cid:10)(cid:9)(cid:22) (“law”) is combined with the first argument, i.e. that Paul is limiting the law to a certain period of salvation history, then, the conclusion seems to follow shat Paul thought that the Mosaic law was abrogated in some sense. This view is further supported by 2 Cor. 3.4ff.; Rom. 6.14; 7.1- 6; 10,4.23 A New Torah If the above point is granted, then Paul did teach the cessation of the Mosaic Torah. Can we locate his reason for doing so? Some scholars assert that within Rabbinic Judaism there existed the idea that when the Messianic Age arrived, the old Torah would cease.24 Others emphasize the point that Paul viewed Jesus as the mediator of a new Torah.25 But against the view of a cessation of the law in the Messianic age is the fact that nowhere does the Rabbinic literature clearly teach such a cessation. It merely indicates than a few rather peripheral commandments may be changed, and that a fuller and more accurate understanding of Torah will be realized.26 It is also unlikely that Paul saw the sayings aid example of Jesus as a new law, the Torah of Christ. This is not to deny that the words of 52 Journal for the Study of the New Testament 35 (1989) Jesus were authoritative for Paul (cf. 1 Cor. 7.10f.; 9.14). What is being questioned is that the words of Jesus constituted a new Torah which replaced the old Torah. The first argument against this is the fact that Paul appeals so seldom to the Jesus traditions; this is particularly evident when one compares Paul’s citations of the Old Testament with his citations of the words of Jesus. That Paul cites the OT very often is clear, but the indisputable quotations from the words of Jesus are in comparison remarkably few. Thus, it seems unlikely that the words of Jesus constituted a new law for Paul. Secondly, the “law of Christ” in Gal. 6.2 does not refer to the teaching of Jesus.27 Indeed, Paul nowhere in the letter appeals to the words of Jesus, and if the words of Jesus were a new law, then the letter to the Galatians would seem to be precisely the place where Paul would make this clear, for he could have said the Sinai Torah is abolished, but the words of Jesus are a new law for the Christian. In the same way, the “law of Christ” in 1 Cor. 9.21 does not refer back clearly to the citations from Jesus in 1 Cor. 7.10 and 9.1428 Similar to the preceding view is the suggestion that Paul believed in the abolition of the Sinai- Torah, while upholding the continuing validity of the Zion Torah.29 The Achilles’ heel of this theory is that there is no evidence in the OT that the new covenant (Jer. 31.31ff ) would contain a different law from the old one.30 Nor is it clear that the law proceeding from Zion (Isa. 2.1ff.; Mic. 4.1ff )was understood as a new Torah, which cancels the Mosaic Torah. Thus, M. Kalusche’s judgment that the Zion Torah is a “Phantom” is correct.31 It also cannot be demonstrated that when Paul speaks of fulfilling the law or of the “law of Christ” that he has the Zion Torah in mind. For example, in Rom. 13.8-10 the commandments that Paul says are fulfilled through love are found in the Mosaic law, and there is no indication that these commandments somehow belong to a Zion Torah which is to be distinguished from the Sinai Torah.32 The Abolition of Torah Alternatively, some scholars who stress the abolition of Torah in Paul contend that the positive statements on fulfilling Torah in Paul do not indicate that external commandments are still binding for the Christians.33 They emphasize instead that the believer naturally fulfills God’s will by the power of the Spirit, and that “law” is for Paul counterproductive to authentic Christian experience. Probably the SCHREINER Abolition and Fulfillment of the Law 53 best defense of this view is found in an article by S. Westerholm, who presents the following arguments:34 1. When Paul says Christians are not under law (Rom. 6.14; 1 Cor. 9.20, etc.), he means that Christians are not under any obligation or constraint to do or observe what the law commands. 2. That Paul thought the law did not have to be obeyed is clear from his attitude toward food laws (Rom. 14.14, 20; cf. Leviticus 11; Deut. 14.3-21), and his stance toward observing festival days and the Sabbath (Rom. 14.5; Gal. 4.10). 3. Even though the phrase “everything is lawful“ in 1 Cor. 6.12 and 10.23 is not a full description of Pauline ethics, Paul’s qualifying explanation shows that he avoids speaking of any obligation upon the Christian to do what the law demands. 4. The Christian cannot concretely discover God’s will in the law, but must discover it by giving himself to God (Rom. 12.1-2; Phil. 1.9f.), by testing what is excellent, and by the renewal of the mind. 5. Paul does speak of fulfilling the law, but the point here is not that one is bound to fulfill the concrete demands of the law; rather, such obedience is the natural result of life in the Spirit. Furthermore, Paul usually distinguishes between “doing” the law and “fulfilling” it; the latter more indirect way of expressing obedience is preferable for Paul. The preceding points relate to Paul’s attitude toward the OT law, but Westerholm proceeds to draw wider implications for NT ethics as a whole. He argues that externally binding commands of any sort are not compatible with Pauline ethics. External commands, according to Romans 5-7, provoke sin. Thus, for Paul there is no “ready formula for the discovery of the will of God.”35 He does concede that there are “concrete instructions,” but such instructions must be distinguished from “statutory formulation.”36 Before we examine the more specific issue of Westerholm’s analysis of the role of the law in Pauline ethics, a few comments should be made about his conclusions regarding Pauline ethics as a whole. Although Westerholm rightly stresses the role of the Spirit, and the importance of the believer’s testing and proving the will of God, he wrongly downplays the place of external commandments in Pauline ethics. l. Both W. Schrage and T.J. Deidun have demonstrated conclusively that concrete external commandments are still binding for Paul,37 for the Pauline parenesis shows that he is not content with simply saying that God wants a person to be committed fully to him. Instead, Paul demands that this obedience be expressed concretely. 54 Journal for the Study of the Nee Testament 35 (1989) 1 Thess. 4.1-8 shows that Paul can speak specifically of appropriate and inappropriate sexual ethics for believers. 1 Thess. 4.6 and 4.8 also make it very clear that Paul did not think his exhortations were a matter of his own opinion since the one resisting his directions was rejecting God and would experience the vengeance of the Lord. 2. Westerholm is certainly right that Paul did not have a casuistic ethic, i.e. a specific answer for every situation. Paul did think Christians had a renewed mind which would enable them to perceive the most appropriate response to each situation. Nevertheless, just because Paul did not legislate for every situation, it does not follow that he had no moral norms or external commands for any situation. For instance, apparently the Corinthian community did not feel led by the Spirit to discipline the incestuous brother in 1 Corinthians 5. Nevertheless, Paul makes it very clear that the behavior of the individual and the community’s response to the individual are wrong. This seems to be a clear case of imposing an external command on believers. Paul’s instructions on divorce and remarriage (1 Cor. 7.l0ff )also make it clear that he did not shrink from giving external commands. 3. Finally, there is no evidence in Paul that the Spirit apart from the external word provides the norm from within for the Christian.38 Rather, there is no necessary polarity between life in the Spirit and external demands. The Spirit and the Word work in harmony for Paul (Gal. 3.2; Rom.10.16-17).39 In 1 Cor. 6.18-19 Paul commands the Corinthians to flee (cid:4)(cid:9)(cid:6)(cid:16)(cid:5)(cid:7)(cid:15)(cid:19), but in the same context he speaks of the presence of the Spirit. Thus, Westerholm’s generalizing conclusions on Pauline ethics are unconvincing. But are his particular statements on the relationship of the Mosaic law to ethics more accurate? Although this issue is more difficult, his arguments are not conclusive here either. l. What Paul means when he says Christians are not under law (1 Cor. 9.21; Rom. 6.14; Gal. 3.23; cf. 3.25; 4.3-5) will be explained shortly, but he does not mean that all OT commands are unbinding and matters of adiaphora. The commandments cited from the decalogue in Rom 13.9 illustrate that these commandments are still externally binding for the Christian. To be sure, they cannot be fulfilled apart from love, but love cannot be manifested apart from the commandments either (cf. Gal. 5.14), i.e. no one can claim to be practicing love and be involved in adultery at the same time. In 1 Cor. 14.34 Paul supports his restriction on the women at Corinth by appealing to the OT.40 SCHREINER Abolition and Fulfillment of the Law 55 Clearly, he sees the OT as possessing an external and binding authority in this particular situation. 2. Westerholm rightly cites texts which show that Paul was indifferent about some OT laws (cf. Rom.14.14, 20; Gal. 4.9-10), and concludes that the OT law is not authoritative for Paul. Nevertheless, all his citations prove is that some of the OT law was not binding for Paul. I shall return to this point below. 3. The phrase (cid:4)(cid:19)(cid:15)(cid:16)(cid:8)(cid:19)(cid:3)(cid:10)(cid:9)(cid:7)(cid:3)(cid:5)(cid:29)(cid:30)(cid:5)(cid:17)(cid:8)(cid:7)(cid:16) (“all things are lawful for me”) in 1 Cor. 6.12 and 10.23 seems to indicate that Paul’s stance toward the law was lax, but the precise phrase is probably a citation of the opponents’ argument.41 What is more pertinent, moreover, is the context of that statement. Paul is not baldly agreeing that “all things are lawful”; rather, he is speaking of adia(cid:1)hora.42 Paul certainly does not think that “all things are lawful” because in this very context he forbids (cid:4)(cid:9)(cid:6)(cid:16)(cid:5)(cid:7)(cid:15)(cid:19)(cid:3)(“sexual immorality”). 4. Westerholm’s distinction between “doing” and “fulfilling” the law is tenuous. If Paul is speaking of Christian obedience in Rom. 2.25-29,43 then he uses the verbs (cid:4)(cid:6)(cid:19)(cid:15)(cid:17)(cid:17)(cid:5)(cid:7)(cid:16)(cid:3)(“to do”), (cid:26)(cid:12)(cid:21)(cid:19)(cid:15)(cid:17)(cid:17)(cid:5)(cid:7)(cid:16)(cid:3)(“to guard”), and (cid:8)(cid:5)(cid:21)(cid:5)(cid:7)(cid:24)(cid:16)(cid:3)(“to keep”) to describe that obedience. 5. Lastly, while the claim that believers naturally fulfill the claims of the law by the Spirit has an element of truth, it is not sufficiently nuanced. For if Paul thought that believers would naturally obey the entire law by the Spirit, then why did he give any commands at all? Paul must have believed that concrete parenesis, and yes even binding and obligatory statements (1 Cor. 7.l0ff ) were necessary for Christians. And that they were even necessary for Christians who were progressing well in the faith is indicated by 1 Thess. 4.1-8. Thus one should not conclude that parenesis is only intended for weaker Christians. 3. Liberation from the Law in Paul But if the Sinai covenant has been abolished, as was argued above contra Cranfield, then how can the above criticisms of Westerholm stand? Here it is crucial to make a very important distinction. When Paul says that Christians are no longer under law (Gal. 3.23-25; 4.4S, 21;1 Cor. 9.20; Rom. 6.14-15), that they are released from the law through the death of Christ (Rom. 7.1-6), that the law was an interim period in salvation history (Gal. 3.15ff ), that the Mosaic (cid:14)(cid:7)(cid:19)(cid:18)(cid:9)(cid:16)(cid:7)(cid:15)(cid:19) is impermanent and has come to an end (2 Cor. 3.7ff; cf. Rom.10.4) he means that the Mosaic law in terms of the Mosaic covenant has 56 Journal for the Study of the New Testament 35 (1989) ceased.44 He does not intend to rule out authoritative ethical commands from the Mosaic law. On the contrary, as we have seen, he appeals authoritatively to it. Thus, Paul is making a salvation- historical point The Mosaic covenant was intended by God to be in force for a certain period of salvation history (Gal. 3.15ff; 2 Cor. 3.7ff ), but it was always subsidiary to the covenant with Abraham, for the promise to bless all people would only become a reality through the promise to Abraham and the seed of Abraham (Gal. 3.8, 16; cf. Gen. 12.3; 18.18-19; 22.18; 26.4; 28.14). What does it mean, though, to say that the Mosaic covenant is abolished, and yet the ethical commands from the same law are binding? The insights of the “new perspective” on Paul45 should be included at this point. It has already been noted that Paul contended that Gentile Christians did not have to obey the entire OT law, but what is remarkable is that the laws which Paul specifically excludes, as Sanders and Dunn have pointed out, focus on circumcision (Gal. 2.3ff.; 5.2ff.; 6.15; 1 Cor. 7.19; Rom. 2.25-29; 4.9-12; Phil. 3.3), food laws (Gal. 2.llff.; Romans 14-15; 1 Corinthians 8-10), and the observance of certain days (Gal. 4.10; Rom. 14.5f.; cf. Col. 2.16f.).46 Now it is precisely these practices that separated Jews from Gentiles in the Greco- Roman world. It is well known that these particular practices were the object of scorn and curiosity in the Greco-Roman world, and that they distinguished the Jews from the Genúles.47 For Paul the Mosaic covenant was of such a character that it separated Jews and Gentiles. The promise to bless all nations which was contained in the OT was to be fulfilled in and through the Abrahamic covenant, not through the Mosaic covenant. Of course, for Paul this did not mean that the Mosaic covenant was evil; instead, the Mosaic covenant had only a temporary role in salvation history. To sum up: Paul spoke against particular ritual practices in the Mosaic covenant which separated the Jews from the Gentiles because it was these practices which uniquely characterized that covenant, and uniquely characterized the Jews.48 Now that Christ the seed of Abraham (Gal. 3.16) had arrived and had taken upon himself the curse of the law (Gal. 3.13) the Mosaic covenant was no longer in force for those who had believed in Christ. The new era had dawned, and the blessings of the new age were now available to all nations.