Dating from the first century, the Didache offers a unique window into early Jewish Christianity. Its Jewish-Christian author seeks to mediate the Torah for the text's gentile recipients, steering diplomatically between the Scylla and Charybdis of the Law-observing church in Jerusalem and Paul's more open teaching. The Didache is thus very clear that gentile believers do not need to convert to Judaism, but at the same time its author argues that the Torah - particularly the second table of the Decalogue - is universal. The Deuteronomic paradigm of the 'Way of Life' against the 'Way of Death' applies to all. In Torah for Gentiles? Daniel Nessim explores this juxtaposition in depth. How is Jesus' 'easy yoke' to be held alongside the strenuous commands of Mosaic Law? What does it mean to attain perfection? The path the Didache offers is not as straightforward as one might suppose, yet both Jews and Christians would recognize its moral basis as largely the same as that which underpins Judaeo-Christian values today. Moreover, the Christian community it describes, from a time when that community still looked very much to its Jewish forebears, makes it a fascinating example of the origins of Christian life and worship.

The Theology of the Oral Torah demonstrates the cogency and inner rationality of the classical statement of Judaism in the Oral Torah, bringing a theological assessment to bear on the whole of rabbinic literature. Jacob Neusner shows how the proposition

Understanding the religious perspectives of the Mishnah starts with asking three questions. First, what is the relationship of the Mishnah to Scripture, or “oral torah” to “written torah,” for understanding the religion of Judaism? Second, what is the relationship between religious ideas and the world in which those ideas emerged? Third, what is the formal religious significance of the language of the Mishnah? These questions are posed with regard to a Judaism that existed from just prior to the destruction of the Temple in 70 C.E. until around 200 C.E. and assumes as well the groundwork of Neusner’s earlier volume The Mishnah: Social Perspectives. In the present volume, Neusner condenses years of research on these questions and offers a clear and thorough analysis through a single lens. He looks closely at how the Halakhah of the Mishnah relates to the events prior to the Mishnah’s writing (e.g., the destruction of the Temple, ca. 70 C.E., and the Bar Kokhba War, ca. 135 C.E.), through the reconstruction following Bar Kokhba until the close of the Mishnah (ca. 200 C.E.). Readers also profit from a thorough sociolinguistic explication of the rhetorical forms of the Mishnah in the light of the social context of that time. The religious perspectives of the Mishnah do not simply record the rules and regulations of bygone times; rather, they mirror the way of life and the social and religious history of Judaism. This publication has also been published in hardback, please click here for details.

While the task of exegesis after Auschwitz has been to expose the anti-Judaism inherent in the Christian tradition, the founding of the Jewish state has also helped show the continuation of the covenant between God and Israel. For Lloyd Gaston the living reality of Judaism makes possible a better understanding of Paul's prophetic call as Apostle to the Gentiles. In Paul and the Torah, Gaston argues that the terms of Paul's mission must be taken seriously and that it is totally inappropriate to regard his conversion as a transition from one religion to another. Paul's congregations were not made up of Christian Jews: they were exclusively Gentile. He therefore focused on God's promises to Abraham concerning Gentiles which were fulfilled in the faithfulness of Jesus Christ. The inclusion of Gentiles in the elect people of God through their incorporation into Christ thus does not mean a displacement of Israel. Nowhere does Paul speak of the rejection of Israel as God's chosen people, of the Sinai covenant as no longer in effect for Israel, or of the church as the new and true Israel. He also says nothing against the Jewish understanding of Torah as it applies to Israel when he speaks of law in reference to Gentiles. But for those outside the covenant God made with Israel, the law acted in an oppressive and condemning way, and Gentiles needed liberation from it. Paradoxically, Paul finds the gospel of this liberation to be proclaimed already in Torah in the sense of Scripture.

In Torah Praxis after 70 CE, Oliver challenges conventional views of the Gospels of Matthew and Luke as well as the Acts of the Apostles. He reads the works not only against their Jewish “background” but also as early Jewish literature. In doing so, he questions the traditional classification of Luke-Acts as a “Greek” or Gentile-Christian text. To support his assertions, Dr. Oliver’s literary-historical investigation explores the question of Torah praxis in each book, citing evidence that suggests several ritual Jewish practices remained fixtures in the Jesus movement and that Jewish followers of Jesus played key roles in forming the ekklesia well into the first century CE.

The "new perspective" on Paul, an approach that seeks to reinterpret the apostle Paul and his letters against the backdrop of first-century Judaism, has been criticized by some as not having value for ordinary Christians living ordinary lives. In this volume, world-renowned scholars explore the implications of the new perspective on Paul for the Christian life and church. James D. G. Dunn, N. T. Wright, Bruce Longenecker, Scot McKnight, and other leading New Testament scholars offer a response to this question: How does the apostle Paul understand the Christian life? The book makes a fresh contribution to the new perspective on Paul conversation and offers important new insights into the orientation of the Christian life.

Explores the relationship between the Mosaic law and early Christian ethics In this volume thirteen respected scholars explore the relationship between the Mosaic law and early Christian ethics, examining early Christian appropriation of the Torah and looking at ways in which the law continued to serve as an ethical reference point for Christ-believers — whether or not they thought Torah observance was essential. These noteworthy essays compare differences in interpretation and application of the law between Christians and non-Christian Jews; investigate ways in which Torah-inspired ethical practices helped Christ-believing communities articulate their distinct identities and social responsibilities; and look at how presentations of the law in early Christian literature might inform Christian social and ethical practices today. Posing a unified set of questions to a diverse range of texts, Torah Ethics and Early Christian Identity will stimulate new thinking about a complex phenomenon commonly overlooked by scholars and church leaders alike.

If You Call Yourself a Jew reads Romans as a dialogue between Paul and a Gentile proselyte to Judaism. This fresh reading brings Romans into focus as Paul's exposition of the revelation of God's righteousness--his faithfulness to his covenant promises to Abraham, which climaxed in the announcement that "in you all the tribes of the earth will be blessed" (Gen 12:3). Paul insists that the righteousness of God is revealed, "for the Jew first as well as for the Greek," not through Torah but through the faith(fullness) of Jesus. Torah and the prophets provide corroborating witness for God's righteousness, but Gentiles who bend their necks to Torah's yoke miss the actual mechanism for finding peace with God. Paul found in the story of Jesus the image of complete faith in/faithfulness to God; in Jesus' resurrection he found the image of God's complete faithfulness, "for the Jew first as well as for the Greek." Whereas Torah resulted in curse and death, it also anticipated the unconditional faithfulness of God for both Jew and Gentile. For Paul, the gospel of Jesus Christ is the account of the outworking of God's faithfulness: the end of Torah's curses and the fulfillment of its blessings.