Abstract

In this article, it is indicated that the Protestant teaching of the so-called second and third use of the moral law is not confirmed by Romans 3:31’s statement: “Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.” After looking at developments concerning the study of the role of the Torah that indicated a descriptive view rather than a prescriptive view thereof in Israel’s history, until a change to a more prescriptive view during the Persian period and thereafter, the relationship of faith and Torah in the Canonical Pentateuch came under scrutiny. Following this, new developments regarding Paul and the law were considered. Paul’s statement in Romans 3:31 was then examined in the context of Romans 2–4. After establishing the fact that this verse cannot be used to confirm the ongoing relevance of the law for the New Testament Christian concerning the knowledge of sin and rule for Christian living, it was tested against Galatians 3:12, which seems to contradict the findings on Romans 3:31. It was concluded that Paul indeed indicates that the truth of justification through faith is confirmed by the Torah itself and therefore the so-called second and third use of the moral law cannot be confirmed by Romans 3:31. Some implications of this conclusion are finally highlighted.

Highlights

  • Sekerlik die bekendste onderskeiding wat met betrekking tot die wet (Tora) binne die kerk gemaak is, is die driedeling in morele, seremoniële en burgerlike wetgewing wat reeds by Thomas van Aquino voorkom (1947: Summa Theologica 1a.2ae.99, 35)

  • The second and third use of the moral law? Romans 3:31 under scrutiny In this article, it is indicated that the Protestant teaching of the so-called second and third use of the moral law is not confirmed by Romans 3:31’s statement: “Do we overthrow the law by this faith? By no means! On the contrary, we uphold the law.”

  • After looking at developments concerning the study of the role of the Torah that indicated a descriptive view rather than a prescriptive view thereof in Israel’s history, until a change to a more prescriptive view during the Persian period and thereafter, the relationship of faith and Torah in the Canonical Pentateuch came under scrutiny

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Summary

Inleiding

Sekerlik die bekendste onderskeiding wat met betrekking tot die wet (Tora) binne die kerk gemaak is, is die driedeling in morele, seremoniële en burgerlike wetgewing wat reeds by Thomas van Aquino voorkom (1947: Summa Theologica 1a.2ae. ). In hierdie artikel gaan daar gepoog word om aan te dui dat wanneer daar moeite gedoen word om Paulus se argument te volg, dit duidelik word dat die voortgaande geldigheid van die wet as middel tot sonde oortuiging, of as riglyn vir die Christelike lewe, nie deur Romeine 3:31 geleer word nie. Inteendeel dit word duidelik dat Romeine 3:31 binne Paulus se argument sowel as in die lig van die Pentateug juis bevestig dat die wet (Tora) vir Paulus ’n lewe deur geloof bevestig!. Om laasgenoemde stelling duideliker uit die verf te voorskyn te bring, sal daar eerstens gekyk word na nuwe navorsing op die gebied van die wet (Tora) in die Ou Testament om aan te dui dat die Tora in die kanoniese vorm waarin ons dit het, ook nie die rol van die sogenaamde tweede en derde gebruik van die wet vir die Israeliet vervul het nie. Voordat daar afgesluit word met enkele praktiese implikasies van die beredeneerde betekenis van Romeine 3:31 sal die bevinding getoets word aan Galasiërs 3:12 wat oënskynlik in stryd met die bevindinge rondom die betekenis van Romeine 3:31 is

Nuwe denke met betrekking tot die Tora in die Ou Testament
Die Tora en geloof in die kanoniese Pentateug
Die “Nuwe perspektief” en die “Radikale nuwe perspektief”
Romeine 3:31 binne die konteks van Romeine 2–4
Die wet van werke
Bevindings uitgedaag
Die lees van die wet in die erediens
Boeteprediking
Die riglyn vir die Christen se dankbaarheidslewe
Slotsom
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