Paul’s style was very intellectual. The early Christian church had many issues to deal with: debates about its tenets; inconsistency of belief and practice, especially between Jews and Gentiles; cultural practices brought over from Judaism and paganism, etc. In his epistles, addressed to each church and in each focussing on issues plaguing that particular church, Paul set out to address these issues.
So, Paul’s style is to expose these inconsistencies by positing hypotheses and premises, and then proceeding to show how inconsistent with Christ’s teachings such hypotheses and premises are. He poses rhetorical questions and then proceeds to answer them. Key among the issues he dealt with were:
1. The Jews or Israel being a special people and the old covenant. He starts off by putting that forward as a given, and then proceeds to show that if this were so, it would be a negation of Christ’s teachings and of the whole purpose of Christ coming to earth and dying and being resurrected. He shows that, although the Jews/Israel may have been special, by their rejection of Christ they are rejecting God and, therefore, will not receive salvation. He shows, however, that not all Jews/Israel have rejected Christ, that like he (a Jew) there are some who have accepted Him and will, therefore, receive salvation.
2. The question of the law of Moses. Early Christians who were also Jews/Israel believed that even under Christianity the law of Moses had to be observed (see also below). Again Paul, as indeed did Peter and the elders after much debate, shows that this is not necessary and would, in fact, be an imposition on the Gentiles because the law of Moses was only given to the Jews/Israel. In fact, the continued insistence on the observance of Mosaic laws, even by Jews/Israel themselves is inconsistent with being a Christian and amounts to a ‘betrayal’ of Christ’s mission on earth.
3. Salvation by grace because of faith, instead of observance of the law or by works. Christian Jews/Israel continued to regard salvation as coming from observing the law, as opposed to grace by faith in Christ, and they continued to believe in works as they did in Old Testament times when they fell short of the law. Paul, as did the elders, shows that this is incorrect and inconsistent with Christianity.
4. Circumcision. The belief and insistence of the Christian Jews/Israel that Gentile converts to Christ should be circumcised. Paul shows that this is not necessary and emphasises spirituality, over physical circumcision.
5. Cultural practices. Jews/Israel and Gentiles brought their past cultural practices into Christianity. Paul shows that “the old has gone, the new has come” and exhorts them to abandon their baggage and create a new Christian culture. They are born again, new creations. However, he also argues that even though there is freedom in Christ, in exercising that freedom they should be sensitive to existing sensibilities, for instance on the issue of food.
In reading Paul’s epistles, therefore, it is important to read the whole letter, but in particular, follow a particular argument or point to its conclusion. Selectively looking at chapters or verses may lead to a wrong and dangerous or fallacious conclusion. For instance, in line with what I have argued above is Paul’s style, the passage you have proposed is only part of the argument, which continues in 10 and concludes only in 11. It is therefore necessary to read 9-11 and not just 9 only. My contention is, therefore, not contradicted.
Regarding John’s Revelations. Revelations as a Book is difficult. There are various interpretations of the symbolism contained in there, whether to see it literally or purely symbolically. My own view is middle of the road. Far from confirming a special status for Jews/Israel, I believe there is an element of symbolism aligned with what I pointed out in point 1. Above, namely that there will be a “remnant” of Jews/Israel that turns to God and are, therefore, saved. The fact that there is a specific number according to the twelve tribes, I believe, is purely symbolic. The notion of the remnant of Jews/Israel appears in various parts of the Old Testament starting with Isaiah, through Jeremiah, Ezekiel, Joel and Zechariah and is also mentioned by Paul in Rom 11:5. It essentially refers to Jews/Israel that gets saved at each stage of their history, in relation to bondage and sin. In Romans Paul puts their salvation as arising from grace, not a special status.
In conclusion, let me also say, though, that the Bible, even in the new testament, clearly states that God is God, He saves whomsoever He chooses. Purely on this basis, and not necessarily a specific special status, if He chooses to save the 144 000 Jews/Israel, who am I to argue with that?
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