JSNTSup Journal for the Study of the New Testament: Supplement Series JSOTSup Journal for the Study of the Old Testament: Supplement Series SNTSMS Society for New Testament Studies Monograph Series. I pray that the work contained herein will bring glory to God by exalting the Lord Jesus through the proclamation of the good news that "if you confess with your mouth that Jesus is Lord and believe with your heart that God raised him from the dead have, you will be saved" (Rom 10:9)—our only hope in life and in death.
INTRODUCTION
The second quote, Deuteronomy 30:12–14, is a veritable museum of problems encountered in the NT's use of the OT. Beale, A New Testament Biblical Theology: The Unfolding of the Old Testament in the New (Grand Rapids: Baker, 2011), 15.
IN ITS IMMEDIATE LITERARY CONTEXT
These proposals attempt to understand the structure of Deuteronomy in the light of its historical reconstruction. Interpreters who ascribe Ancient Near Eastern (ANE) treaty structures to Deuteronomy argue that the book reflects suzerain-vassal treaties in the ANE, most commonly those of the Hittites.
Deuteronomy is best seen as a renewal and expansion of the Sinai covenant.” Gentry, “The Relationship of Deuteronomy to the Covenant at Sinai,” 55. It is not quite correct to speak of a “renewal” of the covenant in this opening verse.
In Deuteronomy 4:15–31, Moses spells out what will happen if the Israelites “act corruptly” and fall into idolatry, either through idol worship
There, Moses defines the relationship of the Moab generation to the Sinai covenant in Deuteronomy 5:2-3: “The LORD our God made a covenant with us in Horeb. But neither is it true that the Moab covenant is merely a restatement of the Sinai covenant.
In Deuteronomy 28, Moses returns again to the consequences of covenant disobedience, but in this section there is no hope held out to
It is quite another for Israel to beware of one whose inner dialogue is disobedient to Yahweh, who despises the words of the covenant and blesses himself in his stubborn heart. He will discern the condition of the heart and will do according to all the words of this law.
Since we are interested in the canonical form of the text, this "end layer" is most important to our project. The center of the OT center of Deuteronomy 6:4-5 - the call to love Yahweh with all one's heart in the Shema - is ultimately and only made possible by divine attention to the human center. The sign of the Mosaic covenant has a consequence of this covenant ceremony in Moab, but it is not physical circumcision.
73; Hamilton, “The Skull Crushing Seed of the Woman: Inner-Biblical Interpretation of Genesis 3:15,” The Southern Baptist Journal of Theology 10, no. Obedience will not be too difficult because the words of the covenant become internal. The words of the covenant will return to their heart (Deuteronomy 30:1) because of the inwardness of the Word that accompanies the circumcision of the heart.
Future Promise?
The current translation landscape for the יכ in Deuteronomy 30:1-14 appears to be heavily influenced by the LXX. 122 Sailhamer writes: "In explaining the nature of the new covenant that he envisions in these chapters, Moses compares it to the covenant at Sinai (Dt 30:11-14). Gentry goes to the heart of the interpretive dilemma in Fifth Deuteronomy 30:11-14 when he writes, “A large part of correctly understanding the tension of the plot structure is to interpret the time of Deuteronomy 30:11-14.
In my view, the narrative flow and thematic continuity of Deuteronomy further strengthens this interpretation of 30:11-14. today.” McConville represents the majority interpretation when he argues that the presence of the word "today" (םויה) in Deuteronomy 30:11 resets the time frame from the future tense in 30:1-10 to the present in 30:11-14. Matthew Poole interprets Deuteronomy 30:11-14 in light of 30:1-10 and suggests that "this commandment" refers to the sum of the law—that is, love for God.
IN ITS OLD TESTAMENT CONTEXT
It is the second half of the Book of Isaiah, the "new things" of chapters 40-66, which contains the three sections under consideration - specifically the "Book of the Servant" in Isaiah 40-55. The whole of the last song is the future of the first, which itself is already the future. In it the sufferings of the Servant are described, but not consistently, in the past tense 'tense'.
The servant's death is therefore the past in relation to the future, but not in relation to the writer's present. 9. Oswalt: “In 50:10 those who feared the Lord were described as those who obeyed the voice of the Servant. Further support for the identification of the people in whose heart is Yahweh's Torah (51:7) with the identity of Jehovah's servant is found in the description of the Torah in the heart of this people.
Scholars have noted that a number of Jeremiah passages have a style, vocabulary, and perspective similar to that of the book of Deuteronomy and the Deuteronomistic History (=Joshua, Judges, Samuel, Kings; often referred to as Dtr). Holladay, Jeremiah 1: A Commentary on the Book of the Prophet Jeremiah, Chapters 1-25, Hermeneia (Philadelphia: Fortress Press. McConville, Judgment and Promise: An Interpretation of the Book of Jeremiah (Winona Lake, IN: . Eisenbrauns, 1993 ) ), 24.
34 The material written in the book of Jeremiah covers a large part of the adult life of the prophet, who lived through one of the most tumultuous times in the history of Israel. 35 Shead expands the possible authors of the book of Jeremiah to include the small community that gathered in support of the prophet Jeremiah. The book of Jeremiah can also be divided by the version of the title "The word that came to Jeremiah from the LORD" [Jer.
Thus, what is introduced in the New Covenant in Jeremiah 31:31-34 is a remedy for the failing aspects of the Old Covenant: the Torah written on the human heart accompanied by a knowledge of Yahweh grounded in the. The unique contribution of Jeremiah's view of the new covenant is in his description of the relationship between the law and the heart(s) of the covenant people. Under the old covenant arrangement, the law was written on tablets of stone and placed in the ark of the covenant.
The main meaning of the ark is that the tablets and the book of the law are stored in it (Dtn 31:26). The internal canonical connection between Jeremiah 31:33 and Deuteronomy 30:11-14 is perhaps clearest in Jeremiah's description of the Torah's new location in the new covenant: it will be "within" (ברק) the people of the new covenant, written "on their heart." 79 It is significant that Ezekiel's New Testament vision describes this same divine intervention using the same root ברק.
Of the psalms examined, two belong to Book I (Pss 37 and 40) and one to Book V (Ps 119) of the psalter. 37:30–31 refers to the effects of the 'new covenant' that was promised, especially in Jer. This one delights (ץפח) in his God's will from a heart filled with the torah; "his delight (ץפח) is in the law of the LORD" (Ps 1:2).
In contrast, the final fate of the wicked is depicted in the second half of Psalm 1. 37:30-31 refers to the effects of the "new covenant" that had been promised, especially in Jer. In the books of Isaiah and Jeremiah and in the Psalter are several texts that develop the theme of the internalized Torah.
IN PAUL’S LETTER TO THE ROMANS
10:5–13, which contains Paul's quotation of Deuteronomy 30:12–14, is “hermeneutically the most significant of the whole letter.” 4. Wright calls Romans 10:5-13 the "structural heart" of chapters 9-11,5 chapters that interpreters increasingly recognize as central to Paul's letter to the Romans as a whole.6 Wright suggests that the structure of Romans 9 -11 is chiastic, which would place Paul's citation of Deuteronomy 30:12–14 in Romans 10:6–8 at the vital center of chiasm:7. At times, all these lines of thought returned to the Pentateuch: to the one great (if complicated) story of Abraham, of the Exodus, of Moses, of Moses' own prophecies at the end of Deuteronomy.10.
It is all about the righteousness of God revealed in the good news of the Messiah for the benefit of all who believe. 11. To pursue Paul's understanding of Deuteronomy in this chapter, and specifically his citation of and interaction with Deuteronomy 30:11–14, I begin at the center of the chiasm proposed by Wright in Romans 9–11. At the end of this, I try to reconstruct how Paul read the message of the Book of Deuteronomy in the light of the revelation of God's justice in the Gospel, "God's power for salvation to everyone who believes" (Rom 1:16).
Paul's statement that Christ is the end of the law in Romans 10:4 has been understood differently. This is the root and growth that Paul perceived to be flourishing in the message of the righteousness of faith. Wright, The Climax of the Covenant: Christ and the Law in Pauline Theology (Edinburgh: T & T Clark, 1991).
With the dawn of the new covenant in the mission of Christ, the righteous requirement of the law (cf. "this commandment" of Deuteronomy is. The book's message itself tempts Paul to the context of Deuteronomy 30 to the message of justice to be grounded-by-faith.49 In Romans 10:6–8, Paul declares that this is the message of the righteousness of faith: the search in Deuteronomy 30:12–13 is unnecessary because Christ descended in the incarnation and was raised. in the resurrection.
9:30–10:4: Gentiles were made righteous by faith in Christ while Israel, trying to establish their own righteousness, stumbled upon Christ, the climax of the law. In Romans 9:30 Paul continues his argument to answer the rhetorical charge that God's word has failed because of the failure of Israel to reject the Christ (cf. Rom 9:6ff). Wagner, Heralds of the Good News: Isaiah and Paul "in agreement" in the Epistle to the Romans, Supplements to Novum Testamentum (Leiden: Brill.
This is the way Israel sought to establish their own righteousness: they sought to rely on a righteousness that is from the law based on the works of the law. Israel has no salvation (Rom 10:1) because they tried to establish their own righteousness on the basis of the law, while they were ignorant of the righteousness of God revealed apart from the law in the gospel through faith in Jesus Christ (10:2-3; cf .He has been set on the path of the false pursuit of the law, which brings both judgment and salvation.
