Bible Study: Paul's Rejection of the Jewish La - Is it Anti-Judaic?

One criticism that E.P. Sanders holds against W.D. Davies' argument is the fact that Davies does not define what is essential in either Pauline theology or in Rabbinic Judaism. Because he does not define the essential elements, Sanders argues that Davies does not draw out an even-handed comparison of Pauline theology to Judaism. He only examines certain motifs from Paul, such as, rejection of the Law, transcendentalism, and mysticism, while also examining Rabbinic Literature, to see if these motifs can also be found in the literature. Hence, Davies reaches the conclusion that Pauline Christianity and Judaism are essentially the same in that they both concern the establishment of a new covenant and the reception of a new Torah to which one must be obedient (Sanders 10). Although Sanders criticizes Davies' conclusions he respects Davies' accomplishments. Davies has shown that parallels can be drawn between Paul's letters and Palestinian Jewish literature and that "numerous and important terms and concepts" can be traced to Palestinian Judaism, even if some of the literature might have been written after Paul (Sanders 11).

Despite the fact that Sanders appreciates the parallels that Davies has drawn between Paul's letters and Palestinian Jewish literature, Sanders criticizes Davies' particular attempt to connect Paul's rejection of the Mosaic Law with Palestinian literature. Davies explains the rejection of the Law by explaining that for Paul, Jesus had become the New Torah. He states that G. F. Moore gives a very explicit description of what the term Tôrâh meant in Judaism. Tôrâh did not merely refer to legislation. It was "all that God has made known of his nature, character and purpose and of what he would have man be and do (Davies 149)."

Davies argues that there are two ways in which Paul regards Jesus, and these explain why Paul considers Jesus the New Torah. The first explanation has to do with (1) the fact that Christians are both united in each other and bonded to Christ; and (2) the fact that Jesus was considered the Heavenly man and thus a manifestation of God and, hence, a Torah.