Originally posted by footwasher
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The contention that the phrase "works of the law" applied only to the ceremonial laws that served as badges of Jewish identity is unfounded, as the following article argues:
http://www.theologian.org.uk/doctrine/hesitation.html
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In any case, Dunn’s suggestion about the meaning of “works of the law” is by no means a new suggestion, as he appears to think. The traditional doctrine of justification often interacts with a view that sees “works of the law” as referring only to works of the ceremonial law, or to distinctly “Jewish” works.»68 This view can be traced back to Pelagius, who argued that ceremonial works are excluded by Paul, but not moral works, thus relying on that old distinction between civil, ceremonial and moral law.»69 The purpose of this is in Pelagius is to reintroduce some element of works into justification: to allow moral works to count before God while explaining Paul’s allergy to “works of the law.” Calvin calls this view “an ingenious subterfuge” which, regardless of its long pedigree is “utterly silly.” He spends some time discussing it but concludes: “Even schoolboys would hoot at such impudence. Therefore, let us hold as certain that when the ability to justify is denied to the law, these words refer to the whole law.” Calvin tries to explain why Paul speaks occasionally of “works of the law” instead of “works” generally: even legalists, he says, would only give such weight to works which had the “testimony and vouchsafing of God” behind them (i.e. those written in God’s own Law).»70 Calvin is also not unaware of the fact that these ritual-ceremonial laws functioned as “badges” to exclude the Gentiles.»71
Turretin also interacts with this view of “works of the law” which Dunn suggests. He points out that if the socially-excluding ceremonial law alone was to be excluded, then justification would have been ascribed to the moral law, which it never is. Using the New Testament he shows that ceremonial works brought with them the obligation to fulfil the whole Law of Moses - and so Paul had opposed them because of this larger implication. Other people interact with this sort of view as well, including James Buchanan»72 and John Owen, who claims to show “the vanity of that pretence.”»73 The Reformed consensus on the subject is that “works of the law” includes all works generally.»74 This is not a mere assumption but a well thought-through conclusion reached in dialogue with an opposing opinion which saw “works of the law” as specifically ceremonial or distinctively “Jewish.” Dunn appears to be unaware of just how much thinking has been done on this precise issue over the past few centuries.
http://www.theologian.org.uk/doctrine/hesitation.html
Quote
In any case, Dunn’s suggestion about the meaning of “works of the law” is by no means a new suggestion, as he appears to think. The traditional doctrine of justification often interacts with a view that sees “works of the law” as referring only to works of the ceremonial law, or to distinctly “Jewish” works.»68 This view can be traced back to Pelagius, who argued that ceremonial works are excluded by Paul, but not moral works, thus relying on that old distinction between civil, ceremonial and moral law.»69 The purpose of this is in Pelagius is to reintroduce some element of works into justification: to allow moral works to count before God while explaining Paul’s allergy to “works of the law.” Calvin calls this view “an ingenious subterfuge” which, regardless of its long pedigree is “utterly silly.” He spends some time discussing it but concludes: “Even schoolboys would hoot at such impudence. Therefore, let us hold as certain that when the ability to justify is denied to the law, these words refer to the whole law.” Calvin tries to explain why Paul speaks occasionally of “works of the law” instead of “works” generally: even legalists, he says, would only give such weight to works which had the “testimony and vouchsafing of God” behind them (i.e. those written in God’s own Law).»70 Calvin is also not unaware of the fact that these ritual-ceremonial laws functioned as “badges” to exclude the Gentiles.»71
Turretin also interacts with this view of “works of the law” which Dunn suggests. He points out that if the socially-excluding ceremonial law alone was to be excluded, then justification would have been ascribed to the moral law, which it never is. Using the New Testament he shows that ceremonial works brought with them the obligation to fulfil the whole Law of Moses - and so Paul had opposed them because of this larger implication. Other people interact with this sort of view as well, including James Buchanan»72 and John Owen, who claims to show “the vanity of that pretence.”»73 The Reformed consensus on the subject is that “works of the law” includes all works generally.»74 This is not a mere assumption but a well thought-through conclusion reached in dialogue with an opposing opinion which saw “works of the law” as specifically ceremonial or distinctively “Jewish.” Dunn appears to be unaware of just how much thinking has been done on this precise issue over the past few centuries.
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