The Bible and the Dead Sea Scrolls: The ... - josephprestonkirk

176 IMPACT OF QUMRAN TEXTS ON PAULINE THEOLOGY
central boundary (dividing humankind). Is “works of the Law” really
“the Pauline term for ‘covenantal nomism’”? 67 In 4QMMT the text gives
many different rulings and practices by which those “who observe the
Law” are “saved” (lcn) from the final judgment (cf. 1QpHab 8.1–2),
because “it will be counted as righteousness” (a similar wording in Gal
3:6 and Rom 4:3, following Gen 15:6 LXX) 68 “at the end of time”
(4QMMT C 30–31 [= 4Q papMMT e (4Q398) frag. 14–17 2.6–7]). 69
Paul argues against this decisive function of the Torah with its many rules
and practices (but for the Qumran community see also the factor of
divine grace, as described in C 7, below), 70 turning down this function of
the Torah by introducing “faith” in an un-Jewish way.
Thus, the Qumran phrase “works of the Law” appears in a text that
may be a letter from the beginning of the community (“we-group,” as in
C 7, below) against an opposition believed by some to be the high priest
(“you-group,” as in 4QMMT C 8; or one person, as in C 28) and also
against a totally hostile group (“they-group,” as in B 6, above). This
usage can help us find the right interpretation of an important issue in the
theology of Paul. It is indeed striking that five features—(1) the “works of
the Law,” (2) the expression “to be counted as righteousness” (see C 2,
above), (3) a similar use of the verb “to separate” (see above), (4) the
topic of blessing and curse, 71 and finally (5) the calendrical observances,
67. Thus Dunn, Theology, 355, using the concept of “convenantal nomism” from
Edward P. Sanders, Paul and Palestinian Judaism: A Comparison of Patterns of Religion
(London: SCM, 1977). Among the many authors who discussed “the works of the
Law,” Dunn’s voice is prominent: See also, e.g., James D. G. Dunn, “Yet Once More:
‘The Works of the Law’: A Response,” JSNT 46 (1992): 99–117; idem, Theology,
354–66; idem, “Noch einmal ‘Works of the Law’: The Dialog Continues,” in Fair
Play: Diversity and Conflicts in Early Christianity (ed. I. Dunderberg, C. Tuckett, and K.
Syreeni; NovTSup 103; Leiden: Brill, 2002), 273–90. Robert Keith Rapa’s The
Meaning of “Works of the Law” in Galatians and Romans (Studies in Biblical Literature 31;
New York: Lang, 2001) seems not to be very helpful. Of newer articles on this subject,
I mention also Michael Bachmann, “4QMMT und Galaterbrief, hrwt y#(m
und ERGA NOMOU,” ZNW 89 (1998): 91—113; repr. Jacqueline C. R. de Roo,
“The Concept of ‘Works of the Law’ in Jewish and Christian Literature,” in Christian-
Jewish Relations through the Centuries (ed. S. E. Porter and B. W. R. Pearson; JSNTSup
192; London: Sheffield Academic Press, 2000), 116–47; Abegg, Jr., “4QMMT.”
68. See C 2, above.
69. Cf. also CD 3.14–15.
70. The “works of the Law” are the way to salvation at the end of time, in contrast
to Paul, but not without God’s grace.
71. 4QMMT C 12–16 (= 4Q papMMT e [4Q398] 14–17 1. 5–8; 4QMMT d
[4Q397] frags. 14–21 lines 12–14) and Gal 3:9–10, 13–14. See for this topic also
Abegg, Jr., “4QMMT,” 212–13.