Peter von der Osten-Sacken

Paul’s Dasmascus Road Experience and the Message of Easter (Peter von der Osten-Sacken)

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Having learned much in the process of writing my review of Peter von der Osten-Sacken‘s new Galatians commentary, I have begun working through his collected essays on Paul, titled Der Gott der Hoffnung (Evangelische Verlagsanstalt, 2014). Today’s post, which I thought would be especially appropriate for the Monday after Easter, comes from his essay “Von Saulus zum Paulus” (24-49, here: 27-29). As usual, for the benefit of readers who are using this blog for the purposes of interacting with German texts, I will alternate between my English translation and the German original.

2. The Turnabout/Die Kehre (p. 27)

ET: Let us begin as it is familiar to us from Acts: A persecutor and his group are on their way, in scorching heat, in burning desert sand, driven by the wish of tracking down, leading away, and handing over deviants. Then suddenly, at the height of the day and brighter than the midday sun, gleaming light shines around those going there. [Not sure how best to translate “auf der Höhe des Tages.” I suspect that it means something like “when the sun was highest in the sky” or simply “at noon.” Cf. Acts 22:6 and 26:13.]

GV (p. 27): Beginnen wir, wie es aus der Apostelgeschichte vertraut ist: Ein Verfolger und sein Gefolge sind unterwegs, bei brütender Hitze, in brennendem Wüstensand, getrieben von dem Wünsch, Abweichler aufzuspüren, abzuführen und auszuliefern. Da plötzlich, auf der Höhe des Tages und heller als die Mittagsonne, umleuchtet gleißendes Licht die Dahinziehenden.

ET: They were thrown down by its radiance and a voice sounding from the light surrounded the restless ringleader of the caravan: “Saul, Saul, why are you persecuting me?” This episode appears three times in Acts. To be sure, as has long been recognized, all three versions, for the sake of variation, go their own ways in details and also exhibit clearly legendary features; however, one thing they have accurately preserved. Something happened here that cannot be so easily explained psychologically as, for example, Martin Luther’s turnabout (Kehre): Long suffering from his church, fear before the judging God, whom the human being is not able to satisfy, despairing efforts to escape the threatening judgment, and, finally, the liberating insight wrested from the Bible—he wants not to judge but to save you.

GV (p. 27-28): Sie werden niedergeworfen von dessen Glanz und eine aus dem Licht ertönende Stimme umfangt den ruhelosen Anführer der Karawane: “Saul, Saul, was verfolgst du mich?” Dreimal findet sich diese Episode in der Apostelgeschichte  “Saul, Saul, was verfolgst due mich?” Dreimal findet sich dies Episode in der Apostelgeschichte. Zwar gehen, wie seit langen erkannt, alle drei Versionen um der erzählerischen Abwechselung willen in Details ihre eigene Wege und tragen auch deutlich legendarische Züge; aber eins haben sie trefflich aufbewahrt: Hier ist etwas geschehen, was sich nicht so leicht psychologisch erklären lässt wie etwa Martin Luthers Kehre: Langes Leiden an seiner Kirche, Angst vor dem richtenden Gott, dem der Mensch nicht zu genügen vermag, verzweifelte Anstrengungen, dem drohenden Gericht zu entgehen, und schließlich die befreiende, der Bibel abgerungene Erkenntnis: Er will dich nicht richten, sondern retten.

ET: With Paul, the messenger/ambassador of the gospel among the nations, no comparable way can be detected. As in an instant, as with power, he appears, in the shortest period of time, to be thrown from the previous course. And in everything that the apostle thinks, says, and does, he henceforth appears to be more or less determined by this one upending experience. In some places in his letters he speaks of it with a few sentences.

GV (28-29): Bei Paulus, dem Botschafter des Evangeliums unter den Völkern, lässt sich kein vergleichbarer Weg ausmachen. Wie im Nu, wie mit Macht scheint er in kürzester Frist aus der bisherigen Bahn geworfen. Und in allem, was der Apostel denkt, sagt und tut, scheint er fortan mehr oder weniger von dieser einen umwerfenden Erfahrung bestimmt zu sein. An einigen Stellen seiner Briefe kommt er mit wenigen Sätzen auf sie zu sprechen.

ET: Its basic tenor runs as follows: God has revealed his son on/in/to me, Christ has appeared to me, I have seen—in a vision—the Lord, and through this, from the persecutor of the community I have become the apostle [hard to translate this last part into English, though it is easy enough to understand in German].

GV (29): Ihr Grundtenor lautet: Gott hat seinen Sohn an mir offenbart, Christus ist mir erschienen, ich habe – in einer Vision – den Herrn gesehen, und dadurch bin ich vom Verfolger der Gemeinde zum Apostel geworden.

ET: The core of what happened to Paul [or: what Paul experienced] and what hides behind these statements is identical with the message of Easter: There, in this figure, which/who according to human standards has foundered on the cross, is life, namely indestructible life. In this figure it already shines in the present, in this earthly time and history, which is determined/characterized by sin, suffering, and death.

GV (29): Der Kern dessen, was Paulus widerfahren ist und was sich hinter diesen Aussagen verbirgt, ist identisch mit der Botschaft des Osterfest: Dort, in dieser Gestalt, die nach menschlichen Maßstäben am Kreuz gescheitert ist, ist das Leben, und zwar unzerstörbares Leben. In dieser Gestalt leuchtet es bereits gegenwärtig, in dieser irdischen Zeit und Geschichte auf, die von Sünde, Leid und Tod bestimmt ist.

ET: In 2 Corinthians, Paul can summarize his thus defined certainty/assurance with the statement that Christ “was crucified out of weakness but lives out of the power of God,” and, correspondingly, says that the weaknesses that is visible on/in him as apostle also stands under the banner of promised life out of this power (2 Cor 13.4).

GV (29): Im 2 Korintherbrief kann Paulus seine so bestimmte Gewissheit mit den Worten zusammenfassen, Christus sei “aus Schwachheit gekreuzigt worden, doch er lebt aus der Kraft Gottes” und entsprechend stehe auch die an ihm als Apostel ablesbare Schwäche im Zeichen zugesagten Lebens aus dieser Kraft (2 Kor 13,4).

ET: In this certainty/assurance two things are contained: first, the fascination that the message of the resurrection of the crucified one has exerted on the apostle. It reflects back what has moved him in his innermost being—the question of the overcoming of sin, suffering, and death and not, as was the case with Luther, the burdened conscience of the sinner, even though for Paul the gracious liberation from the power of sin in the fellowship with Christ is the presupposition for sharing in life. Second, it is evident that when life, indestructible life, is here and when it, in the attachment to this figure, can already be experienced here through faith, hope, and love, all of reality, everything previously encountered, must be thought through anew from the standpoint of this experience and this reality. Upon what was before there falls again a new light from what now—determining everything—has happened and been experienced.

GV (29): In dieser Gewissheit ist zweierlei enthalten: zum einen die Faszination, die die Botschaft von der Auferweckung des Gekreuzigten auf den Apostel ausgeübt hat. Sie spiegelt das wider, was ihn im Innersten bewegt hat – die Frage nach der Überwindung von Sünde, Leiden und Tod und nicht wie bei Luther das beschwerte Gewissen des Sünders, auch wenn für Paulus die gnädige Befreiung von der Macht der Sünde in der Gemeinschaft mit Christus die Voraussetzung für die Teihabe am Leben ist. Zum anderen liegt auf der Hand: Wenn das Leben, unzerstörbares Leben, hier ist und wenn es in der Bindung an diese Gestalt bereits hier erfahrbar wird durch Glaube, Hoffnung und Liebe, dann ist von dieser Erfahrung und von dieser Realität her die gesamte Wirklichkeit, alles Bisherige, neu zu durchdenken. Auf das, was vorher war, fällt noch einmal neues Licht von dem her, was jetzt – alles bestimmend – geschehen und erfahren ist.

Translation Note: While the content of this passage stimulated my thinking in fruitful ways, I found the German syntax to be quite hard going at certain points. Thus, it would not surprise me if I may have lost my way at various places, for example in the last part of the last sentence.

Analysis of Content: While I suspect that many readers may be especially interested in the comparison that von der Osten-Sacken makes between Martin Luther and Paul and the extent to which it advances our understanding of the two figures, what I found most striking about this quotation is the way that von der Osten-Sacken relates Paul’s Damascus Road experience to the message of Easter (p. 29). In other words, it was this comparison, above all, that captured my attention and made me reflect anew upon the message of Easter.

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Review of Peter von der Osten-Sacken’s New Commentary on Galatians

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In this blog post, I will provide a review of Peter von der Osten-Sacken‘s 2019 commentary Der Brief an die Gemeinden in Galatien (Stuttgart: Kohlhammer). Together with Klaus Haacker’s commentary on Acts, Osten-Sacken’s commentary represents the most recent addition to the respected series Theologischer Kommentar zum Neuen Testament. This series stands in the tradition of classical historical-critical New Testament scholarship, while giving special attention to themes relevant to Jewish-Christian dialogue, feminist-theological discourse, and social-historical lines of questioning. While Osten-Sacken’s commentary reflects all of these emphases, it is especially distinguished by its sustained focus on issues relevant to Christian-Jewish dialogue.

I. Let me begin by commending the commentary to a wide range of readers. Due to its combination of accessible form and substantive content, I think it can and will be read with profit by New Testament scholars, theologians, pastors, participants in Jewish-Christian dialogue, and other interested readers within and outside the Christian tradition. It is marked by historical-critical expertise and robust material-theological reflection. It is a commentary to which I will gladly return and a work that motivates me to read Osten-Sacken’s collected essays on Paul, i.e. Der Gott der Hoffnung (For Osten-Sacken’s English publications, see here).

What I like most about the commentary is the fact that one is guided from start to finish by Osten-Sacken’s clear and distinct voice. This is not to say that other voices are absent. On the contrary, Osten-Sacken consistently develops his interpretation in dialogue with others and can be counted on to weigh in on exegetical debates. Such issues, however, do not take on a life of their own, but are skillfully situated in relation to Osten-Sacken’s interpretation of the primary text in question within the framework of his overall reading of the letter.

II. The headings of the introduction and conclusion already give the reader a sense of the impressive intellectual breadth of the author and commentary:

A. Introduction (11-47). 1. The Author: Apostle of the Messiah for the Nations (11-18). 2. The Addressees (18-22). 3. Situation and Problem of the Letter (22-24). 4. The Document: An Apostolic Community Letter (24-28). 5. Galatians in the History of Theology and Church History (28-34). 6. Hermeneutical Questions (34-45). 7. Structure of the Commentary and Reception of Literature (45-46). 8. Reading Aids (46-47).

C. Summary and Reflections (320-350). 1. The Inheritance Promised to Abraham and Inherited by Christ and Those Who Belong to Him: Contours of the Letter (320-322). 2. Global Orientation and Lived Location of the Pauline Gospel (323-324). 3. First Comes the Human Being and Then the Confession: The Turn Since the Enlightenment (324-326). 4. Human Dignity and Human Rights in Theological-Ecclesial Perspective (326-331). 5. Characteristics and Perspectives of the Pauline Gospel (331-350).

From this material, let me highlight a few notable points. a) Due to the close connections between Galatians and Romans, Osten-Sacken thinks it is likely that Galatians should be placed in temporal proximity to Romans (20). While he is somewhat noncommital with respect to the location of the addresses, he seems to favor the region/territorial hypothesis over the province hypothesis (20-21, 61, 132, 210). Due to the northward extension of the province, he regards the terminology of North Galatia/South Galatia to be potentially misleading and suggests that it should therefore be abandoned (19n28). b) In the valuable section on hermeneutical questions, Osten-Sacken challenges the tendency to disclose the meaning of Galatians through the antithesis “law and/or gospel” and suggests that it is similarly problematic to characterize the core issue with the juxtaposition “faith and/or law” (35). In support of the latter point, he writes: “The exact antithetical term to ‘faith’ or ‘tidings (hearing) of faith’ is – in the common, though at another point to be questioned rendering – ‘works of the law,’ and, correspondingly, the opposition to the verb ‘believe’ is the verb ‘do.’ The implications are far-reaching. If one juxtaposes faith and works of the law (instead of faith and law), then it is clear from the outset that the problem lies in the realm of action and this means with the human being and not with the law taken by itself” (35; see also III.f and IV.c below). c) In this same section (p. 40), Osten-Sacken includes a notable critical exchange with Ulrich Luz with regard to the latter’s talk of the Bible’s “claim to truth” (Wahrheitsanspruch). d) Osten-Sacken relates his earlier research and his present commentary to what F. Tolmie characterizes as an “evaluative approach” … “according to which Paul’s strategy is not merely described, but also scrutinized critically” (28). This feature of his work is directly related to the form of his commentary, which comments on the text of Galatians under three rubrics, namely “Überblick” (overview), “Einzelexegese” (detailed exegesis), and “Vertiefungen” (deepenings). The first rubric enables Osten-Sacken to present his overall assessment of the meaning and function of a unit, the second allows him to take up specific questions pertaining to individual verses, and the Vertiefungen give him space to grapple with material-theological questions and to engage with Paul’s argument in Galatians critically, especially with a view to the coherence of Paul’s thought and to issues relevant to Jewish-Christian dialogue (28, 42-43). To give the reader a feel for these different sections, I will translate an excerpt from each of these rubrics at the end of my review.

III. Osten-Sacken structures his interpretation of Galatians as follows: pp. 48-68: The Beginning of the Letter (1.1-5). 59-72: Curse Instead of Thanksgiving: The Proem (1.6-9). 73-129: I. The Origin of the Gospel for the Nations and the Struggle of the Apostle for its Preservation (1.10-2.21). 130-240: II. The Gospel and Scripture: The Son and Those Who Belong to Him as Heirs of Abraham (3.1-4.31). 241-304: III. Gospel and Law: The Gift of Freedom as Inheritance (5.1-6.10). 305-319: Without Greetings to Galatia: The Conclusion of the Letter (6.1-18).

Once again, let me highlight just a few notable points: a) Osten-Sacken interacts throughout with major commentaries on Galatians in both German and English. Among others, he frequently engages the commentaries of Eckert, Lietzmann, Schlier, Klaiber, Betz, Bruce, and Dunn. Given the particular influence of J. L. Martyn’s commentary in the English-speaking world, it may be helpful to list out the references to his commentary here: 186, 188, 208, 214-216, 272, 275, 293, 297, 310. Special mention should also be made of his interaction with Martin Luther at many points (see the subject index, p. 382). b) In terms of structure, I think that Osten-Sacken convincingly argues that 5.1-12 should be taken more strongly with what follows than with what precedes (241-242). c) In terms of specific verses, I found Osten-Sacken’s interpretation of the phrase “born of a woman” in Gal 4.4 to be especially noteworthy (see IV.b. below). Special mention may also be made of his discussion of the designation for and content of the “Pneuma- and Sarx- catalogues” in Gal 5:19-23. d) Since I have tended to side with interpreters who have sought to relate Paul’s use of “we” and “you” in multiple texts to Jewish Christians and Gentile Christians, I found it significant that Osten-Sacken, like J. L. Martyn and others, argues against this interpretive tendency at multiple points with admirable clarity, detail, and argumentative rigor (e.g. 154-55, 170, 192). e) In terms of broader themes, Osten-Sacken unsurprisingly gives considerable attention to Paul’s diverse statements and perspectives on the law. This is developed both in relation to his discussion of specific texts (e.g. his comments on 3:19-25, esp. p. 167, and his comments on 5:14, esp. 259, 260-63), in his Vertiefungen (e.g. 70-72, 282-284), and in various summarizing-systematizing statements (e.g. 282, 340-42). As a point of criticism, while I think Osten-Sacken justifiably emphasizes the significance of the hina clause in Gal 3:22 (cf. also 3:24) for thinking about Paul’s view of the law, I do not think that this justifies assigning more than a temporal meaning to Paul’s use of eis in 3:23 and 3:24—as Osten-Sacken appears to do (see p. 167 and 282)—and correspondingly translating eis with “auf hin” in 3:23, 24 rather than with “bis” as in 3:19. Instead, as indicated by the purely temporal force of the same preposition in 3:19 and the temporal marker “before” in 3:23, the preposition eis should be translated with “until/bis” in 3:19, 23, 24. Despite this criticism, I think that Osten-Sacken’s larger point remains valid and important: In comparison with 3:19, Paul does assign a more positive role for the law with his use of hina clauses in 3:23-25. f) Let me conclude my comments on the body of the commentary with a comparison of Osten-Sacken and John Barclay in relation to a specific point (while Osten-Sacken himself interacts with Barclay’s earlier work, he unfortunately does not engage with Paul and the Gift). Within the context of a footnote justifying his translation and interpretation of Gal 3:11, Barclay writes: “There is no reason to find here a generalized contrast between the conditional Torah (which demands “doing”) and the promise (which requires only “faith” in God’s unconditional saving act; so F. Watson, Paul and the Hermeneutics of Faith [London: T&T Clark, 2004], pp. 16-63, 276-77; developed in P.M. Sprinkle, Law and Life: The Interpretation of Leviticus 18:3 in Early Judaism and in Paul [Tübingen: Mohr Siebeck 2008, pp. 133-64). Paul makes it clear that faith also involves action (5:6), arising from and made possible by the Christ-gift (2:20), and that in such action eternal life is at stake (5:21; 6:8). The Torah is problematic for Paul, not for setting conditions, or for demanding human action prior to God’s, but because it stands apart from the promise fulfilled in Christ and is incapable of producing either the righteousness or the faith to which the promise points” (Paul and the Gift, p. 406n40). On the one hand, like Barclay, Osten-Sacken strongly emphasizes that faith involves action that arises from and is made possible by the the action of God, Jesus Christ, and the Spirit (e.g. 261) and notes that we also find a poiein and ergazesthai in the life of the Christian (161). Moreover, like Barclay, he takes the threat of judgment and its relation to the conduct of the Christian in 5:21 and 6:8 very seriously (see 274 and 299-304). On the other hand, Osten-Sacken nevertheless argues with reference to Gal 3:11-12 that for Paul “the nomos is now rejected as medium of justification and deliverance in general (generell), because it is oriented in general (überhaupt) to poiein, doing, and not to pistis” (114; not sure how best to translate überhaupt here). In other words, while he shares much in common with Barclay and his interpretation should not be equated with the specific emphases of Watson or Sprinkle that Barclay is rejecting, Osten-Sacken does think that Paul presents an opposition between “faith” and “doing” in Gal 3:11-12 and in other key texts in Galatians and Romans (cf. also II.b. above and IV.c. below).

IV. To give the reader of this post a true taste of the commentary, I will now translate an excerpt from Osten-Sacken’s three types of material: Überblick, Einzelexegese, Vertiefungen:

a) Überblick/Overview (p. 149, on Gal 3:13-14):

ET: The two verses 13-14 give the impression that they would bundle once again all the load-bearing terms of the preceding context and lead them to their goal. At the same time, the statements in 3:1-14 appear as a considered ring composition. It begins with the reminder of the proclamation of the crucified one by the apostle in the Galatian communities (3:1), and it concludes with the recourse to his liberating deed on the cross (3.13-14). What is new in 3.13-14 is the term promise (epangelia, 3:14), which occurs for the first time in the letter here. It is taken up especially in the second half of the third chapter and therefore in 3.14 resembles a springboard into the following statements of the apostle.

GV: Die beiden Verse 13f. erwecken den Eindruck als würden sie noch einmal alle tragenden Begriffe des vorausgehenen Zusammenhangs 1,1-12 bündeln und zu ihrem Ziel führen. Zugleich erscheinen die Ausführungen in 3,1-14 wie eine überlegte Ringkomposition. Sie beginnen mit der Erinnerung an die Verkündigung des Gekreuzigten durch den Apostel in den galatischen Gemeinden (3,1), und sie schließen mit dem Rekurs auf seine befreiende Tat am Kreuz (3,13f.). Neu ist in 3,13f. der hier zum ersten Mal im Brief begegnende Begriff der Verheißung (epangelia, 3,14). Er wird vor allem in der zweiten Hälfte des dritten Kapitels mehrfach aufgenommen und gleicht deshalb in 3,14 einem Sprungbrett in die anschließenden Darlegungen des Apostels.

b) Einzelexegese/Detailed exegesis (p. 191, on Gal 4:4)

ET: For a long time already, interpreters have postulated behind this expression [genomenon ek gynaikos/born of a woman] the Hebrew syntagm yelud isha, which occurs in both the Bible of Israel and in the texts of the Dead Sea. With this designation is connected statements that describe human life in a way in its creaturely frailty, which evoke associations that it is verhängt [not sure how to translate verhängt here: doomed? fated? punished? something else?] and in this sense subjected to stoicheia tou kosmou as enslaving conditions of existence. … The previously suggested understanding has the advantage that it interprets v. 4 also with its first participial specification genomenon ek gynaikos (and not first with the second genomenon hypo nomon) in close connection back to v. 3. The expression means, as a first illustration of the enslavement under the world elements, participation in human existence above all in its frailty or also in its Verhängtheit [also unsure how to translate the noun: doomed condition? fatedness? punishment?]. In this sense, the son is subjected to the same conditions of existence as the ones for whose sake he is sent.

GV: Man hat hinter dieser Wendung [genomenon ek gynaikos/geboren von einer Frau] schon seit langem die hebräische Verbindung jelud ischa vermutet, die sowohl in der Bibel Israels als auch in den Texten vom Toten Meer begegnet. Mit dieser Bezeichnung verbinden sich Aussagen, die das menschlichen Leben in einer Weise in seiner kreatürlichen Hinfälligkeit beschreiben, die die Assoziation hervorrufen, es sei verhängt und in diesem Sinn stoicheia tou kosmou als versklavenden Existenzbedingungen unterworfen. … Das zuvor vorgeschagene Verständnis hat den Vorzug, dass es v. 4 auch mit seiner ersten Partizipialbestimmung genomenon ek gynaikos (und nicht erst mit der zweiten genomenon hypo nomon) in engem Rückbezug auf v. 3 deutet. Die Wendung meint, als erste Veranschaulichung der Versklavung unter die Weltelemente, Teilhabe an menschlicher Existenz vor allem in ihrer Hinfälligkeit oder auch in ihrer Verhängtheit. In diesem Sinn ist der Sohn denselben Existenbedingungen unterworfen wie die, um derentwillen er gesandt ist.

c) Vertiefungen/Deependings (p. 70-72, on Gal 1.6-9; cf. II.b. and III.f. above)

ET: Revelation and Prerogative of Interpretation: Paul and the Rabbis

GV: Offenbarung und Deutungshoheit: Paulus und die Rabbinen

ET: The clearest material connection between Gal 1.6-9 and and b. Bava Metzia 59b lies in the firm rejection of a mixing in of the heavenly world in the shaping of the teaching of the apostle or the rabbis. …

GV: Die deutlichste sachliche Verbindung zwischen Gal 1,6-9 und bBava Mezia 59b liegt in der dezidierten Abwehr einer Einmischung der himmlischen Welt in die Gestaltung der Lehre des Apostels bzw. der Rabbinen. …

ET: Thus, the prerogative of interpretation of the apostle refers not only to the gospel received and proclaimed by him, but—as its basis—also to the Holy Scriptures of Israel, above all to the Torah.

GV: Die Deutungshoheit des Apostels bezieht sich mithin nicht nur auf das von ihm empfangene und verkündigte evangelium, sondern – als dessen Grundlage – auch auf die heiligen Schriften Israels, allen voran die Tora.

ET: In this respect, we can speak then not only of an analogy between Paul and the rabbis, but unquestionably also of a relation of divergence.

GV: In dieser Hinsicht lässt sich dann nicht nur von einer Analogie zwischen Paulus und die Rabbinen sprechen, sondern fraglos auch von einem Divergenzverhältnis.

ET: While the rabbis bring to the fore the Torah not exclusively but indeed with special weight as halakah, Paul interprets it as witness for Jesus Christ, a clear indication of the entirely different presupposition from which he comes since his calling to proclaim the gospel.

GV: Während die Rabbinen die Tora nicht allein, aber doch mit besonderen Gewicht als Halacha zur Geltung bringen, legt Paulus sie als Zeugnis für Jesus Christus aus, deutliches Indiz für die völlig andere Voraussetzung, von der er seit seiner Berufung zur Verkündigung des Evangeliums herkommt.

ET: The divergence becomes most impressively visible in the interaction with the last verse of the section Deut 30:12-14. The rabbis let it stand as it is: “The word is near in your mouth and in your heart, to do it.” Paul, by contrast, breaks off the quotation before the infinitive clause and continues: “This is the word of faith, which we proclaim” (Rom 10:8).

GV: Am eindrücklichsten zeigt sich die Divergenz an dem Umgang mit dem letzten Vers des Abschnitts Dtn 30,12-14. Die Rabbinen lassen ihn stehen, wie er ist: “Nahe ist das Wort in deinem Munde und in deinem Herzen, es zu tun.” Paulus hingegen bricht das Zitat vor dem Infinitivsatz ab und fährt fort: “Das ist das Wort des Glaubens, das wir verkündigen” (Rom 10,8).

ET: What is juxtaposed/opposed with all this is not gospel and Torah—after all, Paul reclaims the Torah as a witness for the gospel and thereby draws it to his side—but rather gospel and halakah.

GV: Gegenüber stehen sich mit allem nicht Evangelium und Tora – Paulus reklamiert die Tora ja als Zeuge für das Evangelium und zieht sie damit auf dessen Seite –, vielmehr Evangelium und Halacha.

ET: In terms of substance, this juxtaposition/opposition [not sure how best to render Gegenüber here and below] also grasps the conflict in the Galatian communities and its theological processing by Paul much better than the frequently used antithesis of gospel and law, which we have already raised questions about.

GV: Dieses Gegenüber erfasst in der Sache auch den Konflikt in den galatischen Gemeinden und seine theologische Bearbeitung durch Paulus viel besser als die bereits problematisierte, oft bemühte Antithese von Evangelium und Gesetz.

ET: It makes clear terminologically that while the Pauline statements about the understanding of the law on the side of his opponents grasp a fundamental aspect of the law, they do not grasp the fullness of its significance in Judaism.

GV: Es macht begrifflich klar, dass mit den paulinischen Aussagen über das Verständnis des Gesetzes aufseiten der Gegner zwar ein wesentlicher Aspekt, aber nicht die Fülle seiner Bedeutung im Judentum erfasst wird.

ET: Thus, this—the juxtaposition/opposition of gospel and halakah—is probably the most important insight that is to be drawn from the recourse to b. Bava Metzia for the interpretation of Galatians.

GV: So dürfte dies – das Gegenüber von Evangelium und Halacha – die wichtigste Erkenntnis sein, die aus dem Rekurs auf bBava Mezia für die Auslegung des Galaterbrief zu ziehen ist.

V. Let me conclude by reiterating my great appreciation for Osten-Sacken’s commentary and by thanking him also for including both an index of ancient sources and an index of terms, subjects, and persons, which will be of particular help to his English readers!

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Bibliographies of Neutestamentler/innen in the German Language Sphere

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For the most up-to-date version of BNGLS, see here.

As a new feature for this blog, I have spent the last two weeks compiling Bibliographies of Neutestamentler/innen in the German Language Sphere (BNGLS). This task has greatly expanded my own understanding of what is going on in the German-speaking world, and I hope it will also prove beneficial for others who are seeking to engage with the ‘German’ tradition. A distinctive feature of this new resource is that I have provided a separate bibliography of the English publications of each German-language-sphere scholar as well as a link to their full bibliographies, webpages, academia.edu pages etc. For the bibliographies themselves see the BNGLS tab of my blog or click here.