The Role of the Torah in the Thought of Paul

Dr. Paul A. Thompson

INTRODUCTION
One might think that after almost 2000 years the discussion concerning the Apostle Paul
and his thoughts on the Torah would have come to some sort of resolution. However this is sadly
far from the truth. From the earliest days following his life, if not during his life, his writings
have raised questions. Much of it comes from Pauls use of the term law in diverse, even
seemingly contradictory ways. Even a cursory look at articles available on the web
demonstrates the diversity among those who write of Paul and the Law (Torah). There are
passionate views that paint Paul as either a hero or a villain. John Gager quotes Adolf Harnack as
to the traditional view of Paul, stating his gospel stands in opposition to the Law, his
Christianity is the antithesis of Judaism. (Reinventing Paul, J.G.Gager, p. 21) An article by
Lewis Loflin states that, Paul, a Pharisee, (?) rejected his Pharisaic Judaism. His worship was
that of a Christ totally unrelated to the Jewish Messiah. (From the Restored Church of God
website). In Pamela Eisenbaums book, Paul Was Not a Christian, she states in her introduction
that the accepted view of Paul is that he converted to Christianity and Once converted, he
realized the futility of Judaism with its endless demands of the law and rejected it. (Introduction
p. 2). In his consideration of Romans chapter seven Brevard Childs states that Paul has a
radical break with all tradition historic trajectories derived from the Old Testament and
Judaism.(Biblical Theology of the Old and New Testaments, p. 543) Thus there is a strong
camp of those who see Paul as breaking with all Jewish tradition and even presenting a gospel
that is contrary to the teaching of Yeshua. The other side of the argument is fully opposite and
no less passionate. Eisenbaum points out that Pauls use of various Jewish labels of himself is
almost always in the present tense (Paul Was Not a Christian p. 138). This demonstrates that
Paul saw himself, in the present, as a Jew, a Pharisee, and a keeper of the Law. Robert Gorelik
uses Pauls approach in Athens (Acts 12) to show how to bring a Jewish worldview to a Greek
culture, revealing his understanding that Paul is very Jewish. (The Essentials Audio Series p. 3132 of the printed notes). The list could go on from the views of the early church fathers,
thoughts from Josephus, those of the Reformation as well as recent studies supporting the
concept that Paul was indeed Jewish. Magnus Zetterholms Approaches to Paul, published in
2009, gives a summary of the most recent views and discussion. He recognizes the tension as
we can see Paul as the reformer of a particularistic Judaism and the creator of a universalistic
Christianity, in which the demands of Torah had yielded to grace. But we can also view him as
wholly true to his Jewish tradition, constantly occupied with formulating the theological basis for
the relationship of the non-Jew to the God of Israel(see page 10). This brief review of various
authors and opinions barely touches the available material concerning the Apostle Paul and the
role of the Torah in his thought and writings.
To begin to gain an understanding of what could be a lifelong project, two questions need to be
addressed. First, who is Paul? What do we know of his upbringing, his education, and his
culture? Second we need to have some understanding of the use of Torah. How is Law
defined at the time of Pauls writing? How was it defined in Greek and used in the Septuagint?
How is Torah used in the Hebrew Bible? And how does this relate to Paul?

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WHO WAS PAUL?

The Scriptures provide abundant material for Paul and his ministry. Due to the brevity of
this paper, there will be a stronger concentration on who he was rather than on what he did as we
embark on a brief review of his life. Paul, also called Saul (Acts 13:9), was born in Tarsus as a
Jew, was educated by Gamaliel (Acts 22:3), and was reared strictly according to the law of our
fathers (Acts 22:3). He was a descendant of Abraham, an Israelite, and a Hebrew (2 Cor.
11:22). Paul was circumcised on the eighth day, according to the Law, of the nation of Israel, the
tribe of Benjamin, a Hebrew of Hebrews. He is a Pharisee and early persecutor of the Church
(Phil. 3:5). He was a Roman citizen by birth (Acts 22:28) and a son of Pharisees (Acts 23:6).
With this upbringing and training he would have been well familiar with all the Law, Prophets,
and traditions of his people. He was not always a follower of Yeshua. Instead he persecuted
those who followed Him and believed that He was Messiah. Paul did this out of zeal for what he
believed to be true based on his understanding of the Hebrew Scriptures. His zeal is exposed in
the approval of the death of Stephen in Acts seven. His desires to purge the Jewish faith of this
new sect led him to gain letters to go to Damascus. Now Saul still breathing threats and murder
against the disciples of the Lord, went to the High Priest and asked for letters from him to the
synagogues at Damascus so that if he found any belonging to the Way, both men and women, he
might bring them back to Jerusalem. Sauls commitment to his Jewish faith drove him to put
an end to those that might corrupt it. (Acts 9:1-2) However, on the way to Damascus he is
confronted by Yeshua in a supernatural encounter that leaves him blinded. (Acts 9:3-9) It is
recorded that his sight is restored by a follower of Yeshua named Ananias and Saul also becomes
a follower of Yeshua. (Acts 9:10-19) In his letter to the Romans Paul describes himself as a
bond-servant of Christ Jesus (Rom 1:1). Paul begins preaching immediately after recognizing
that Yeshua is Messiah. Though the timeline is a bit unclear, Paul, in his letter to the Galatians,
reveals that he spent time in Arabia and then three years in Damascus (Gal. 1:17). He states that
he receives direct revelation from the Lord at this time (Gal. 1:12 and 2 Cor. 12:2). After
coming to an understanding of who Yeshua was and accepting Him as Messiah, Paul was used in
a mighty way to bring this good news to both Jews and Gentiles. He pursues three separate
missionary journeys, each one more extensive than the last. His first begins in Acts 13 when the
Holy Spirit said, set apart for Me Barnabas and Saul for the work to which I have called them.
The venture took them north from Antioch to the region of Pamphylia. After their return and
report in Jerusalem Paul and Silas set out once again. They retrace their steps to deliver answers
to questions resolved at the counsel in Jerusalem; then in Acts 16:9, Paul receives a vision from
the Lord to go to Macedonia. They set out in obedience through Macedonia and on to Greece
before returning home. It should be noted that in every opportunity where there was a
synagogue, that was Pauls first stop in proclaiming the Good News that Yeshua was Messiah
who came to provide salvation for all people (see Acts 17:1 as an example). Even when there
was no Synagogue Paul looked for a meeting of the Jews first, as in Acts 16:11 where on the
Sabbath day we went outside the gate to a riverside where we were supposing that there was a
place of prayer. Meeting for prayer on the Sabbath, one could conclude that those meeting were
Jewish and that there was no Synagogue. Even though Paul always went to the Jews first he
describes himself as the Apostle to the Gentiles (Rom. 11:13). Following his final missionary
journey Paul returns to Jerusalem. He is in the midst of fulfilling his vows according to Jewish
custom when he is falsely accused and arrested. Paul spoke Hebrew as did other Jews of his

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time. In Acts 22 he uses their common Hebrew language to quiet the crowd so as to give his
defense. Here he again claims to be a Jew educated by Gamaliel and a strict follower of the law
of their fathers. Paul is arrested and imprisoned for two years and then exercises his right as a
Roman citizen with an appeal to Caesar (Acts 23-26). For those who question Pauls
commitment to his Jewish roots it is interesting to note that upon arriving at Rome, Paul does not
call for the Elders or leaders of the church. Instead we read in Acts 28:17-18, that after three
days he called together those who were leading men of the Jews and when they had come
together, he began saying to them, Brethren though I had done nothing against our people or the
customs of our fathers, yet I was delivered prisoner from Jerusalem into the hands of the
Romans. In the last of the record that we have of the life of Paul in the book of Acts we find
Paul calling the leading Jews and confessing his obedience to the traditions of their fathers, the
Law and ordinances handed down to them. Paul was a teacher, a Rabbi, by record, by training
and as evidenced in his writing. .
His teaching reflects Hillels principles handed down to him by Gamaliel. (For a description of
the seven principles, see Brad Youngs Meeting the Rabbis, pp 169-170.) As mentioned in the
introduction, Pauls use of the principles is illustrated in the Essentials notes, pages 31-32 by
Robert Gorelik. Being taught by Gamaliel, a renowned Rabbi and the son of Hillel, would have
been a high privilege, and would have placed Paul in an elite class. Dr. Skip Moen is in
agreement, stating that Paul was a Rabbi. He thought as a Rabbi, he taught as a Rabbi. He
wrote as a Rabbi.Paul was a Jewish Rabbi through and through. (See his March 9, 2009
devotional from Todays Word.) It is clear that Paul was a Jew. He was raised in a devout
home by parents who were of the Pharisaic sect. All evidence in his upbringing and the
testimony found in the Biblical record of his life demonstrates that he claimed his Jewish
heritage, the Hebrew language, its culture and his continued devotion to the Torah. The overall
evidence would discount the argument of some that having a father who was Roman and being
raised in Tarsus would have caused him to be more culturally Greek. Pauls early desire to
protect his Jewish faith from the growing threat of a new branch of Judaism in following this
Messiah figure demonstrates his commitment to his culture, people and faith. With such a strong
tie to his Hebrew ancestry and devotion to the Torah one would expect to see a continued tie
from the Hebrew Bible to the writings of Paul. Yet with all the Biblical evidence, there are still
those in strong disagreement. The conflict as to who Paul was centers in his teaching on the law,
the Torah. Paul uses the Greek word for Law, nomos (), 136 times in his thirteen letters.
Understanding Pauls background as a Rabbi and as a devoted Jew will help us understand his
thoughts concerning the law. The uses are varied and a review of some of them will help to
clarify such diverse views of the role of the Torah in the thought of Paul. For this we need to
define the terms Torah and Nomos and then see how they are used in Pauls writings.
THE USE AND MEANING OF NOMOS ()/TORAH ( )IN PAULS WRITINGS
Nomos () The word is used over 180 times in the New Testament. The word is
used 122 times by Paul (excluding Hebrews). Bauer, Arndt and Gingrich define the term as a
rule, a principle, and an accepted norm, a standard to follow (Greek Lexicon of the NT p. 544).
W.E. Vines definition is to divide out, to distribute, related to ethos or custom, but more than
mere custom as it is established by an authority as a standard for order and to administer justice
(Vines Expository Dictionary p. 354). The Theological Dictionary of the New Testament

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covers 62 pages to explain (nomos). They cover a diversity of how the term is used and
where it comes from including 27 sub categories after the definition. Their definition is to allot
what is proper or what is assigned to someone. The accepted norm, custom, or tradition. They
infer that there is a standard to follow (Theological Dictionary of the New Testament Vol. IV p.
1025). Under the Usage by Paul heading they recognize that The use of in Paul is not
wholly uniform. (p. 1069). In context it seems that their expectation is that Paul would not use
the term with Hebraic overtones, yet they appear to exist. The International Standard Bible
Encyclopedia takes about seventeen pages to explain the word relating it to a set of guidelines.
From a Biblical perspective they relate the Law as a reference to the Decalogue and the
Pentateuch both in the teachings of Jesus and Paul. The authors have a pretty good balance
seeing Pauls devotion to the Law and the call of believers to walk in obedience not out of a need
to secure salvation but out of a response to what God has graciously done, just as was true in the
teachings of Jesus and the Torah (The International Standard Bible Encyclopedia Vol. 3 p. 89).
Just as a side note the Septuagints most common translation for Torah () somon si (
) as listed in Hatch and Redpaths Concordance to the Septuagint, vol. 2-3 pages 947-949.
Paul does use the term in diverse ways. 122 references would be a challenge to cover and place
in context. By way of example as to the diversity, observe the following references:
Rom 2:12
All who have sinned under the law will be judged by the
law.
Rom 2:13
not the hearers of the law are just before God, but the doers
of the law will be justified
Rom 2:15
work of the law written on their hearts
Rom 3:21
apart from the law, righteousness of God has been
manifested
Rom 4:15
the law brings wrath
Rom 5:13
sin is not imputed when there is no law
Rom 6:14
for sin shall not be master over you, for you are not under
law but under grace
Rom 6:15
shall we sin because we are not under law? God forbid!
Rom 7:7
Is the law sin? God forbid!
Rom 7:12
the law is holy
Rom 7:14
the law is spiritual
Rom 8:2
law of the Spirit of lifethe law of sin and death
Rom 10:4
Christ is the end of the law
1 Cor 9:9
written in the Law of Moses
Note: the Septuagint makes the same use of nomos () in
Ezra 3:2. For the Hebrew text the word for law is Torah ((
1 Cor 9:21
under the law of Christ
1 Cor 15:56 the power of sin is the law
Gal 2:16
not justified by works of the law
Gal 3:10
written in the book of the law
Note: quote from Deut 27:26 using () in the Septuagint and
( )in the Hebrew text. The same is true of Neh. 8:3
Gal 3:12
law is not of faith
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Gal 3:24
law became our tutor
Gal 5:14
whole law is fulfilled in one word you shall love your
neighbor as yourself (Lev 19:18)
Eph 2:15
the law of the commandments
1 Tim 1:8
the law is good
Titus 3:9
shundisputes about the law
For Paul only doers of the law are justified; the law brings wrath; no one is justified by
the law; the power of sin is the law; the law of sin and death and Christ is the end of the law. Yet,
there is a law of the Spirit of life, a law of Christ. There are things to follow written in the Book
of the Law. The law is holy. Is the law sin? God forbid! The law is spiritual; it is our tutor; it is
fulfilled in Lev 19:18; it is good; we should avoid foolish controversies and disputes about the
law. So which Paul do you want to follow? One thing is certain. The Torah permeated the
thought of Paul. He is tied to the Hebrew Bible and the Torah. While, as a good Rabbi, he
explains the tension that allows the Torah to be misunderstood to be used unlawfully as he
warns Timothy. There are several opinions as to how to answer the law problem of Paul that
will be reviewed in the conclusion.
Torah ( )is used 220 times in the Hebrew Bible. It is by far the most common word for
law from the root ( )meaning to direct, to teach, instruct, to shoot as to
take aim at
something; carries with it the idea of authority or setting parameters
(Brown, Driver,
Briggs Lexicon p. 435). The Theological Dictionary of the New Testament makes
comparisons with () and fills some ten pages with a
similar definition of guidelines and directions with authority. They observe differences
in
the use in the Levitical writings, the Law of Moses, the Pentateuch, the
Decalogue, noting that the later prophets use the term less and in a broader way (i.e.,
Isaiah 8:16 Bind up the testimony and seal the Law and Hosea 8:12 10000 precepts of
my law, perhaps referring to the full revelation of the Hebrew Bible). (See TDNT Vol.
IV pp. 1022-1059.) The International Standard Bible Encyclopedia defines Torah as
direction, guidance and instruction. It states that the primary function of Hebrew law
was to serve as a personal and national guide to ethical, moral, social, and spiritual
living under the covenant deity (Vol. 3 p, 76). Psalm 19 captures the wonder of
Gods gift of the Torah to us, in verses 7-14. The law of the Lord is perfect, it restores
the soul, His testimony is sure, making us wise. His precepts are right bringing our hearts
joy. His commandments are pure, enlightening the eyes. The Law of the Lord is indeed
good. Small wonder David concludes that they are more desirable than gold, yes than
much fine gold, sweeter also than honey in the honeycomb.
CONCLUSION
If one looks at the evidence of Pauls life as recorded in the Book of Acts, takes into
consideration his Jewish Brethren in Romans 11, accepts his personal testimonies and mini
autobiographies with any objectivity one would conclude that Paul was a Jew, that he loved the
Jewish nation. Beyond that he was committed to the customs and traditions of his people. That
would include his appreciation for the Law. He was a follower of Yeshua but did not forsake his
Hebrew roots. Brevard Childs statement that Paul has a radical break with all tradition

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historic trajectories derived from the Old Testament and Judaism( Biblical Theology of the Old
and New Testaments, p 543) seems to be based more on current accepted tradition rather than the
evidence. We could accept Lloyd Gastons view, The Judaism which many see reflected in
Pauls polemics is thus a joyless, hypocritical, nationalistic, means of earning salvation by
mechanically doing the works of the law. The God of the Jews is seen as a remote gloomy
tyrant (Eisenbaums Paul was not a Christian pages 211-212). Herman Ridderbos in Paul, an
Outline of His Theology, also paints a dark picture of the law. He is selective in much of his
evaluation of the law using verses like Rom 3:22-24 and Gal 2:21 (See p. 173 or most any
chapter dealing with the law) while seeming to ignore those which paint the law as an avenue of
grace. When God speaks in Romans of the fact that the law does not justify (3:20) but it brings
knowledge of sin (3:20), that includes grace, a call to a relationship with God. That is why Paul
proclaims may it never be! in response to the suggestion that we nullify the law through
faith.(Rom 3:31). We could consider any numbers of those who see Paul as anti Jewish and
anti Law but we would have to ignore the evidence available from the Scriptures. The conclusion
that Paul was a Jewish Rabbi well trained in the Hebrew Bible and the traditions of the Rabbis
before him is not an unreasonable conclusion. Though, obviously, some would disagree.
The purpose of the conclusion here is not to review and further argue the point as to the
validity of the conclusion but to deal with the remaining issue of Pauls thought and use of the
Torah in his writings. The reality is that Paul does use the term in apparent contradictory ways.
If doers of the Law are justified (Rom. 2:13) then how can he say in Galatians that we are not
justified by the works of the Law. John G. Gagers way of resolving the apparent
contradictions in Pauls understanding of the Torah is to say there are two ways of salvation:
keeping the law for the Jew, grace for the Gentile (Reinventing Paul, p 59). Pamela Eisenbaum
presents J.D.G.Dunns popular argument that Paul is not opposed to the Law but the abuse of the
Law (Paul was not a Christian p. 215). This offers some merit and reflects Pauls counsel to
Timothy that the Law is good when it is used lawfully, suggesting that some use it unlawfully.
Eisenbaums own conclusion that Pauls point is that we all, both Jew and Gentile are saved by
grace through faith seems to best fit the situation we find in Pauls use of the Law (Paul was not
a Christian pp 218-220). God has always been gracious. Paul recognized the tension that there is
in grace and obedience. But if one concludes that Paul was a Jewish Rabbi and not a Greek
scholar, if the descriptions we see in his own writing of his love for his people (see Romans 11)
is accurate, then the love of the Torah has to be taken into consideration as we consider the
meaning of his writings. It gives fuller meaning, relational meaning to the Torah. Paul
understood that the just live by faith. Abraham knew that and was our example (Rom 4:3). David
also understood (Rom. 4:7-8). As followers of Yeshua we are called to be obedient not as a
means of salvation but as a response to salvation. Pauls respect and tie to the Hebrew Bible is
clear. In his ministry and in his writings he quoted passages from the Law, the Prophets and the
Writings. He observed the customs and the Law but he knew that grace has always been our
avenue to God. Hebrews 11 gives us a remarkable list of Biblical Heroes who all had a
relationship to God through faith by grace. They are all from the Old Testament. Yet so many
make an artificial division between Gods people. Paul purposed to demonstrate that none of us
are looking for justification by keeping the Torah but all of us are called, as followers of Yeshua,
to be obedient. When Yeshua called and said Follow me those who followed understood that
you leave it all behind to be His disciple. The Torah, Paul recognized, was a gracious gift from
Yahweh that provides us with guidance for life. It indeed is More to be desired than gold. Yea
than much fine gold. Sweeter also than honey and the honeycomb.

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