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New American Commentary Studies in Bible & Theology #6
The End of the Law: Mosaic Covenant in Pauline Theology
Commonly understood as the first theologian of the Christian faith, Paul set forth the categories by which we describe our relationship with Christ. Did he understand the new covenant Jesus announced at the Last Supper primarily as a replacement of the old Mosaic covenant God made with Israel, or as a renewal and completion of the old? Jason Meyer surveys the various differences that have been argued between the two covenants in The End of the Law, carefully and inductively perfoming a semantic, grammatical, and contextual analysis of all the Pauline texts dealing with covenant concepts.
Book seven of the New American Commentary Studies in Bible & Theology series, an extension of the long-respected New American Commentary.
Book seven of the New American Commentary Studies in Bible & Theology series, an extension of the long-respected New American Commentary.
355 pages, Kindle Edition
First published January 1, 2009
47 people are currently reading
281 people want to read
About the author
Jason C. Meyer
16 books27 followersJason Meyer is pastor for preaching and vision at Bethlehem Baptist Church and associate professor of New Testament at Bethlehem College and Seminary. He daily thanks the Lord that he gets to be married to the love of his life, Cara. The Lord has blessed them with four children and they live in Roseville, Minnesota. Jason still can't get over the fact that the Lord saved him. He believes that being a Christian is the most wonderful thing in the world.
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Displaying 1 - 21 of 21 reviews
January 13, 2021
2021 reads: 04/52
Rating: 5 stars
Jason Meyer’s ‘The End of the Law’ tackles this question: what is the character of the Mosaic covenant in Paul’s theology? The thesis is this: “Paul conceives of the Mosaic (old) covenant (MC) as fundamentally non-eschatological in contrast to the eschatological nature of the new covenant (NC).” (1) As such, the MC is now old and obsolete, since it belongs to the old age, whereas the NC is new because it belongs to the new, eschatological age inaugurated by the death and resurrection of Jesus. This means the MC is temporary abs impotent, whilst the NC is eternal and effectual. The MC lacked the power to produce what it demanded (obedience) but the NC, due to the Spirit, creates what it demands (obedience).
Meyer’s proposal is heavily exegetical, spending most of the time looking at 2 Cor. 3-4; Gal. 3-4; and Rom. 9-11. There’s plenty interaction with recent scholarship (would have loved to have seen some interaction with older perspectives); a chapter looking at the MC on OT terms; as well as concluding thoughts for ecclesiology and ethics. The footnotes are rich and perhaps it would have been beneficial to have more of them integrated into the main text.
In the end, Meyer’s answer to “what makes the new covenant ‘new’?” is this: ‘the different is owing to the fact that God deals with the same sinful people in a remarkably different way: by creating the faithfulness for which he calls through the new covenant, which is inaugurated by the atoning death of Christ and carried forward by the transformative power of the Holy Spirit.” (277)
For those who have questions or want to look into the matter of the covenants, how the canon fits together, and what makes the new covenant ‘new’, then this is a great place to start.
Rating: 5 stars
Jason Meyer’s ‘The End of the Law’ tackles this question: what is the character of the Mosaic covenant in Paul’s theology? The thesis is this: “Paul conceives of the Mosaic (old) covenant (MC) as fundamentally non-eschatological in contrast to the eschatological nature of the new covenant (NC).” (1) As such, the MC is now old and obsolete, since it belongs to the old age, whereas the NC is new because it belongs to the new, eschatological age inaugurated by the death and resurrection of Jesus. This means the MC is temporary abs impotent, whilst the NC is eternal and effectual. The MC lacked the power to produce what it demanded (obedience) but the NC, due to the Spirit, creates what it demands (obedience).
Meyer’s proposal is heavily exegetical, spending most of the time looking at 2 Cor. 3-4; Gal. 3-4; and Rom. 9-11. There’s plenty interaction with recent scholarship (would have loved to have seen some interaction with older perspectives); a chapter looking at the MC on OT terms; as well as concluding thoughts for ecclesiology and ethics. The footnotes are rich and perhaps it would have been beneficial to have more of them integrated into the main text.
In the end, Meyer’s answer to “what makes the new covenant ‘new’?” is this: ‘the different is owing to the fact that God deals with the same sinful people in a remarkably different way: by creating the faithfulness for which he calls through the new covenant, which is inaugurated by the atoning death of Christ and carried forward by the transformative power of the Holy Spirit.” (277)
For those who have questions or want to look into the matter of the covenants, how the canon fits together, and what makes the new covenant ‘new’, then this is a great place to start.
February 19, 2017
The nature of how the Mosaic Law relates to the Gospel and the new covenant is a perennially problematic question. Luther and Calvin wrestled over this, and we continue to wrestle over this down to today. Jason C. Meyer picks up his pen to try and tackle this problem in his book "The End of the Law: Mosaic Covenant in Pauline Theology", as part of the New American Commentary Studies in Bible and Theology from Broadman and Holman.
With such an enormous topic, it is doubtful that Meyer will please everyone. And while I found much that was excellent in his book, there were moments where I thought he didn’t handle something well enough and times where I wished he would have dealt with a topic that he passed over. But I can’t fault Meyer for not tackling head-on, an important question. He does an able job dealing with this question and his book was truly a joy to read.
Meyer’s book presents the problem of how the Mosaic covenant is handled in Paul and then focuses on the old/new antithesis in Paul as the solution to this problem. He studies Paul’s epistles to see how Paul himself presents the old vs. the new, and particularly how he talks of the covenant. From this a few key passages are identified and discussed in detail: 2 Corinthians 3-4, Galatians 3-4, and Romans 9-11. Then after dealing with Paul’s theology of the old and new, Meyer goes to the Old Testament himself to see if he can harmonize Paul with the Old Testament’s own description of the Mosaic covenant, in its own terms.
Meyer’s conclusions are that Paul sees a difference between the Old covenant and New Covenant in eschatological terms. The old was ineffectual and is proven so by the presence of the new covenant in the here and now. With the dawn of the new age, the old covenant is seen for how ineffectual it was. The new covenant has the power to create lasting change through the presence of the Spirit in far greater measure than in the old.
Along the way, Meyer offers a masterful analysis of the texts he covers and models a careful, yet thoroughly evangelical approach to Scripture, which focuses on the authorial intent and canonical form of the text. My primary issue with his exegesis is in his making too much of Romans 11 and failing to deal adequately with the fact that in the new covenant we still have those who are visible members but not actual partakers of the covenant. I also wish he would deal more explicitly with the question of Israel and the Church: does the old/new antithesis in Paul imply that the church should be seen as the new and fuller expression of believing Israel? I suspect Meyer would say yes, but he doesn’t come right out and address this.
The book makes for a fascinating read, and will be appreciated by lay students as well as pastors and scholars. Knowledge of exegesis and theology will help in being able to appreciate the book more, however. Meyer writes with clarity and has a knack for boiling down complex issues and explaining what other more technical writers are saying. He interacts with the voluminous literature on the topic well, and maintains a thoroughly evangelical approach throughout. This is a refreshing read and I highly recommend it.
Disclaimer: This book was provided by Broadman and Holman Publishing Group for review. I was under no obligation to offer a favorable review.
With such an enormous topic, it is doubtful that Meyer will please everyone. And while I found much that was excellent in his book, there were moments where I thought he didn’t handle something well enough and times where I wished he would have dealt with a topic that he passed over. But I can’t fault Meyer for not tackling head-on, an important question. He does an able job dealing with this question and his book was truly a joy to read.
Meyer’s book presents the problem of how the Mosaic covenant is handled in Paul and then focuses on the old/new antithesis in Paul as the solution to this problem. He studies Paul’s epistles to see how Paul himself presents the old vs. the new, and particularly how he talks of the covenant. From this a few key passages are identified and discussed in detail: 2 Corinthians 3-4, Galatians 3-4, and Romans 9-11. Then after dealing with Paul’s theology of the old and new, Meyer goes to the Old Testament himself to see if he can harmonize Paul with the Old Testament’s own description of the Mosaic covenant, in its own terms.
Meyer’s conclusions are that Paul sees a difference between the Old covenant and New Covenant in eschatological terms. The old was ineffectual and is proven so by the presence of the new covenant in the here and now. With the dawn of the new age, the old covenant is seen for how ineffectual it was. The new covenant has the power to create lasting change through the presence of the Spirit in far greater measure than in the old.
Along the way, Meyer offers a masterful analysis of the texts he covers and models a careful, yet thoroughly evangelical approach to Scripture, which focuses on the authorial intent and canonical form of the text. My primary issue with his exegesis is in his making too much of Romans 11 and failing to deal adequately with the fact that in the new covenant we still have those who are visible members but not actual partakers of the covenant. I also wish he would deal more explicitly with the question of Israel and the Church: does the old/new antithesis in Paul imply that the church should be seen as the new and fuller expression of believing Israel? I suspect Meyer would say yes, but he doesn’t come right out and address this.
The book makes for a fascinating read, and will be appreciated by lay students as well as pastors and scholars. Knowledge of exegesis and theology will help in being able to appreciate the book more, however. Meyer writes with clarity and has a knack for boiling down complex issues and explaining what other more technical writers are saying. He interacts with the voluminous literature on the topic well, and maintains a thoroughly evangelical approach throughout. This is a refreshing read and I highly recommend it.
Disclaimer: This book was provided by Broadman and Holman Publishing Group for review. I was under no obligation to offer a favorable review.
November 8, 2014
Much ink has been spilled and much debate has raged concerning the Mosaic and New Covenants. Did Jesus abrogate the former covenant or did he renew that covenant and bring its intent and purpose to full completion? What is the relationship between the covenants if there is any relationship at all? These and many other related issues are addressed with great skill and biblical insight by Jason Meyer in his book The End of the Law: Mosaic Covenant in Pauline Theology.
As Meyer aptly notes in the introduction to his book, “Our understanding of how the old and new covenants relate largely determines our understanding of how the Old and New Covenants relate.” Many people struggle to grasp just what is old about one and new regarding the other. To that end, Meyer presents his response to that question in his thesis, that of “Paul conceives of the Mosaic (old) covenant as fundamentally non-eschatological in contrast to the eschatological nature of the new covenant.” It is not as though the old covenant had no purpose. What Meyer is presenting is the newness of the new covenant resides in the ushering in of Christ doing for us what we could never do for ourselves under the demands of the old covenant. Moreover, God “intervenes through His Spirit in the new eschatological age in order to create what He calls for in the new covenant.” Meyer spends the remainder of the book explaining in great detail what he means by those statements.
While all aspects of Meyer’s book are well worth reading, I want to focus this review on a couple elements I found most engaging. The first aspect of this book I found to be of great interest was Meyer’s discussion of the “Old and New Antithesis in Paul.” In this chapter, Meyer outlines the definition and usage of the key words for new used in the New Testament, namely neos and kainos, both which he notes “conveyed different nuances of meaning in the classical period.” Since the idea of a new covenant is relayed in the Pauline corpus, it is thus vital to grasp what this term “new” means and how it is applied to best understand what a “new covenant” is all about, especially in comparison to the old or former covenantal structure. Meyer exegetes a number of key passages in Romans, Ephesians, 1 and 2 Corinthians, and Galatians that use the term new, in particular those that frame the discussion of new against the words used for old, specifically archaios and palaios. His conclusion is that Paul “emphasizes the removal of or release from the “old thing,” and the advent and continuation of the “new thing”.
After diving into a number of key Pauline passages to further explore and elaborate on his main thesis, Meyer looks at the Mosaic Covenant from the perspective of the Old Testament and its terminology. This is the other chapter I found worthwhile given that an understanding of the purpose of the old covenant’s purpose from the pages where it was provided is of great importance. Meyer examines three key descriptions of the Israelites, namely them being rebellious, unbelieving, and stiff-necked. Such an attitude required a cure. The cure presented by Moses included receiving God’s word into their hearts, loving and obeying God from their hearts, and finally instruction in the ways of God by the parents to the children so that the people of Israel would remain faithful. Meyer rightly notes that “The three elements (“receive,” “obey,” “teach”) provide a recipe for covenantal faithfulness.” If they would have remained faithful to that covenant, God had promised long life in the land of promise. Unfortunately, “God’s people never fulfill this obligation and suffer the curses of the covenant.” This required a new covenant wrought through the work of the cross so that God could transform the hearts of His people, something they could never do of themselves.
Thus, the old covenant always pointed to the requirement of the new. There was nothing wrong with the old covenant as God’s commands are always righteous and holy. The issue revolved around the inability of humanity to remain faithful to that covenant. As God had planned all along, the Messiah needed to come who could do for us what we could not do. The ushering in of the new covenant through the blood of Christ provided a means by which God would write His word on the hearts of His people as promised in Jeremiah 31. As Meyer so aptly notes, this eschatological intervention is what the new covenant is all about and it is what Paul discusses in his letters. As he saliently notes in the conclusion to this helpful book, Meyer reminds the reader that “the Mosaic covenant was meant to leads us to Christ as the end and goal of the Mosaic law.”
I highly recommend this book for those interested in a better understanding of the old and new covenants, how they relate, where they differ in purpose, and what all that matters for the believer. Accessible, scholarly, full of valuable footnotes and with a comprehensive bibliography for further study, this book is a valuable resource on what the law is all about and how such an important biblical concept should be understood and applied in our lives today.
I received this book for free from B&H Academic for this review. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”
As Meyer aptly notes in the introduction to his book, “Our understanding of how the old and new covenants relate largely determines our understanding of how the Old and New Covenants relate.” Many people struggle to grasp just what is old about one and new regarding the other. To that end, Meyer presents his response to that question in his thesis, that of “Paul conceives of the Mosaic (old) covenant as fundamentally non-eschatological in contrast to the eschatological nature of the new covenant.” It is not as though the old covenant had no purpose. What Meyer is presenting is the newness of the new covenant resides in the ushering in of Christ doing for us what we could never do for ourselves under the demands of the old covenant. Moreover, God “intervenes through His Spirit in the new eschatological age in order to create what He calls for in the new covenant.” Meyer spends the remainder of the book explaining in great detail what he means by those statements.
While all aspects of Meyer’s book are well worth reading, I want to focus this review on a couple elements I found most engaging. The first aspect of this book I found to be of great interest was Meyer’s discussion of the “Old and New Antithesis in Paul.” In this chapter, Meyer outlines the definition and usage of the key words for new used in the New Testament, namely neos and kainos, both which he notes “conveyed different nuances of meaning in the classical period.” Since the idea of a new covenant is relayed in the Pauline corpus, it is thus vital to grasp what this term “new” means and how it is applied to best understand what a “new covenant” is all about, especially in comparison to the old or former covenantal structure. Meyer exegetes a number of key passages in Romans, Ephesians, 1 and 2 Corinthians, and Galatians that use the term new, in particular those that frame the discussion of new against the words used for old, specifically archaios and palaios. His conclusion is that Paul “emphasizes the removal of or release from the “old thing,” and the advent and continuation of the “new thing”.
After diving into a number of key Pauline passages to further explore and elaborate on his main thesis, Meyer looks at the Mosaic Covenant from the perspective of the Old Testament and its terminology. This is the other chapter I found worthwhile given that an understanding of the purpose of the old covenant’s purpose from the pages where it was provided is of great importance. Meyer examines three key descriptions of the Israelites, namely them being rebellious, unbelieving, and stiff-necked. Such an attitude required a cure. The cure presented by Moses included receiving God’s word into their hearts, loving and obeying God from their hearts, and finally instruction in the ways of God by the parents to the children so that the people of Israel would remain faithful. Meyer rightly notes that “The three elements (“receive,” “obey,” “teach”) provide a recipe for covenantal faithfulness.” If they would have remained faithful to that covenant, God had promised long life in the land of promise. Unfortunately, “God’s people never fulfill this obligation and suffer the curses of the covenant.” This required a new covenant wrought through the work of the cross so that God could transform the hearts of His people, something they could never do of themselves.
Thus, the old covenant always pointed to the requirement of the new. There was nothing wrong with the old covenant as God’s commands are always righteous and holy. The issue revolved around the inability of humanity to remain faithful to that covenant. As God had planned all along, the Messiah needed to come who could do for us what we could not do. The ushering in of the new covenant through the blood of Christ provided a means by which God would write His word on the hearts of His people as promised in Jeremiah 31. As Meyer so aptly notes, this eschatological intervention is what the new covenant is all about and it is what Paul discusses in his letters. As he saliently notes in the conclusion to this helpful book, Meyer reminds the reader that “the Mosaic covenant was meant to leads us to Christ as the end and goal of the Mosaic law.”
I highly recommend this book for those interested in a better understanding of the old and new covenants, how they relate, where they differ in purpose, and what all that matters for the believer. Accessible, scholarly, full of valuable footnotes and with a comprehensive bibliography for further study, this book is a valuable resource on what the law is all about and how such an important biblical concept should be understood and applied in our lives today.
I received this book for free from B&H Academic for this review. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”
February 3, 2015
You can read my full review here: spoiledmilks.wordpress.com
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them." [Matt 5.17].
"For Christ is the end of the law for righteousness to everyone who believes" [Rom 10.4]
Meyer's premise starts with the issue that how we understand the old and new covenants an their relation to each other has a huge impact on how we understand the Old and New Testaments. What is so 'new' about the new covenant? What is so 'old' about the old covenant? The central question of Meyer's study is about the character of the Mosaic covenant, especially in Paul's theology.
Meyer's thesis, that he will go on to prove, advances that Paul conceives of the Mosaic covenant as non-eschatological, while the new covenant is eschatological. Essentially, "the old covenant is now old because it belongs to the old age, whereas the new covenant is new because it belongs to the new eschatological age" (p. 1-2). The old age, and now the Mosaic covenant, are impermanent. "the new covenant is both eternal and effectual because it belongs to the new age and partakes of the power of the new age, the Holy Spirit" (p. 2).
First, Chapter 3 looks at the Old and New antithesis in Paul. Meyer exegetically reveals what makes up the difference in the two terms 'old' and 'new'. Throughout the Old and New testament, 'new' and 'old' are sometimes used temporally. Thinking of Christmas time coming, when I received 'new' toys for Christmas, suddenly my other toys became 'old.' My new toys were not one year 'old', but were 'new' today.
Secondly, Chapter 4 came at the perfect time. In teaching 2 Corinthians this semester, my dilemma came in 2 Cor 3 where Paul discusses the New Covenant and its super-cession of the Old. I had commentaries from both Hafemann and Garland, the former Meyer admires but differs greatly on, the latter agreeing with many of Hafemann's conclusions. "Hafemann argues that the old covenant is identical in content with the new covenant; they are co-equal in grace and glory" (p. 112). Yet Meyer has well-shown that 'new' and 'old' are entirely different.
Throughout, Meyer examines the long-held difficulty of the veil of Moses. While I don't think Meyer has answered it in full, he gives an incredible understanding of the veiled experience of Israel in the old age under the old covenant and the unveiled experience of believers in Christ in the new age under the new covenant. Why would Moses veil his face from Israel? What is significant about Israel being hardened even up "to this day"? Meyer draws themes from the OT and shows how this new age and covenant with Holy Spirit is far superior (2 Cor 3.7-11) than the old age and covenant without the Spirit.
This book has a thorough flair of academic to it. Which for some won't sound enticing in the least, for they would only want to know how this helps them. For others, this is exactly what they want for this helps them to know the text.
Meyer's purpose is to help the church understand God's Word better, and thus each other and the life we live. That is helped in having a greater knowledge of the Holy Spirit through the new covenant. What the old covenant didn't have, believers under the new covenant now have, that being the Holy Spirit who has softened our hearts (2 Cor 3.14, 16-18) and who gives us the ability to endure life's trials (2 Cor 4.13).
I'll provide a long footnote from Meyer's final chapter, which is a helpful concluding summary chapter on the rest of his book: In chapter three "we saw that Paul emphasized the removal of or the release from the 'old thing,' and the advent and continuation of the 'new thing.' A release from the old is a release from sin and death, while entering or becoming the new results in righteousness, fruit-bearing, and life. Freedom from the 'old thing' is a release from the experience of the 'old age,' which is characterized by sin and death, and ruled by the old Adam, while entering or becoming the 'new things' is entering the experience of the new age, which is characterized by righteousness and life, and ruled by the new Adam" (p 274, fn 33).
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them." [Matt 5.17].
"For Christ is the end of the law for righteousness to everyone who believes" [Rom 10.4]
Meyer's premise starts with the issue that how we understand the old and new covenants an their relation to each other has a huge impact on how we understand the Old and New Testaments. What is so 'new' about the new covenant? What is so 'old' about the old covenant? The central question of Meyer's study is about the character of the Mosaic covenant, especially in Paul's theology.
Meyer's thesis, that he will go on to prove, advances that Paul conceives of the Mosaic covenant as non-eschatological, while the new covenant is eschatological. Essentially, "the old covenant is now old because it belongs to the old age, whereas the new covenant is new because it belongs to the new eschatological age" (p. 1-2). The old age, and now the Mosaic covenant, are impermanent. "the new covenant is both eternal and effectual because it belongs to the new age and partakes of the power of the new age, the Holy Spirit" (p. 2).
First, Chapter 3 looks at the Old and New antithesis in Paul. Meyer exegetically reveals what makes up the difference in the two terms 'old' and 'new'. Throughout the Old and New testament, 'new' and 'old' are sometimes used temporally. Thinking of Christmas time coming, when I received 'new' toys for Christmas, suddenly my other toys became 'old.' My new toys were not one year 'old', but were 'new' today.
Secondly, Chapter 4 came at the perfect time. In teaching 2 Corinthians this semester, my dilemma came in 2 Cor 3 where Paul discusses the New Covenant and its super-cession of the Old. I had commentaries from both Hafemann and Garland, the former Meyer admires but differs greatly on, the latter agreeing with many of Hafemann's conclusions. "Hafemann argues that the old covenant is identical in content with the new covenant; they are co-equal in grace and glory" (p. 112). Yet Meyer has well-shown that 'new' and 'old' are entirely different.
Throughout, Meyer examines the long-held difficulty of the veil of Moses. While I don't think Meyer has answered it in full, he gives an incredible understanding of the veiled experience of Israel in the old age under the old covenant and the unveiled experience of believers in Christ in the new age under the new covenant. Why would Moses veil his face from Israel? What is significant about Israel being hardened even up "to this day"? Meyer draws themes from the OT and shows how this new age and covenant with Holy Spirit is far superior (2 Cor 3.7-11) than the old age and covenant without the Spirit.
This book has a thorough flair of academic to it. Which for some won't sound enticing in the least, for they would only want to know how this helps them. For others, this is exactly what they want for this helps them to know the text.
Meyer's purpose is to help the church understand God's Word better, and thus each other and the life we live. That is helped in having a greater knowledge of the Holy Spirit through the new covenant. What the old covenant didn't have, believers under the new covenant now have, that being the Holy Spirit who has softened our hearts (2 Cor 3.14, 16-18) and who gives us the ability to endure life's trials (2 Cor 4.13).
I'll provide a long footnote from Meyer's final chapter, which is a helpful concluding summary chapter on the rest of his book: In chapter three "we saw that Paul emphasized the removal of or the release from the 'old thing,' and the advent and continuation of the 'new thing.' A release from the old is a release from sin and death, while entering or becoming the new results in righteousness, fruit-bearing, and life. Freedom from the 'old thing' is a release from the experience of the 'old age,' which is characterized by sin and death, and ruled by the old Adam, while entering or becoming the 'new things' is entering the experience of the new age, which is characterized by righteousness and life, and ruled by the new Adam" (p 274, fn 33).
July 17, 2013
Jason C. Meyer has written an excellent book. His thesis, as summarized at the end of the book, is as follows:
"Paul conceives of the Mosaic (old) covenant as fundamentally non-eschatological in contrast to the eschatological nature of the new covenant. He declares that the Mosaic covenant is now "old" because it belongs to the old age, whereas the new covenant is "new" because it belongs to the new eschatological age. This distinction has determinative effects. The old is transitory and impotent, and therefore the Mosaic covenant is both transitory and ineffectual. The new covenant is both eternal and effectual because it belongs to the new age and partakes of the power of the new age, the Holy Spirit.
"As the eschatological covenant, the new covenant, unlike the old, consists of eschatological intervention. God intervenes through His Spirit in the new eschatological age in order to create that for which He calls in the new covenant. The Mosaic covenant lacked this power to produce what it demanded."
Although the chapters were long, they were clearly written, and ended with clear and concise summaries. The final chapter of the book was most appreciated, as he provided a short summary of the whole book and each chapter. Meyer also ended with a brief look at how his thesis practically applies to ecclesiology and ethics. These practical applications were excellent!
"Paul conceives of the Mosaic (old) covenant as fundamentally non-eschatological in contrast to the eschatological nature of the new covenant. He declares that the Mosaic covenant is now "old" because it belongs to the old age, whereas the new covenant is "new" because it belongs to the new eschatological age. This distinction has determinative effects. The old is transitory and impotent, and therefore the Mosaic covenant is both transitory and ineffectual. The new covenant is both eternal and effectual because it belongs to the new age and partakes of the power of the new age, the Holy Spirit.
"As the eschatological covenant, the new covenant, unlike the old, consists of eschatological intervention. God intervenes through His Spirit in the new eschatological age in order to create that for which He calls in the new covenant. The Mosaic covenant lacked this power to produce what it demanded."
Although the chapters were long, they were clearly written, and ended with clear and concise summaries. The final chapter of the book was most appreciated, as he provided a short summary of the whole book and each chapter. Meyer also ended with a brief look at how his thesis practically applies to ecclesiology and ethics. These practical applications were excellent!
July 6, 2015
Excellent exegesis!
November 13, 2017
Jason C. Meyer is Associate Professor of Preaching at Bethlehem College and Seminary in Minneapolis, Minnesota. Meyer received both an M.Div. and Ph.D. from Southern Baptist Theological Seminary. Meyer is the author of Preaching: A Biblical Theology, as well as the present volume on the Mosaic Law in Pauline Theology in the acclaimed NAC Studies in Bible & Theology series.
The End of the Law: Mosaic Covenant in Pauline Theology is a captivating study of an important and often oversimplified aspect of Paul’s theological framework. Meyer appropriately provides a much-needed introduction to familiarize readers with the landscape of academic dialog regarding the relationship between the Mosaic and New Covenants. This is considered essential reading for those entering into the dialog, as Meyer does an extraordinary job exposing readers to the issues and methodologies involved.
Meyer begins the exploration with a look at the plural usage of diathēkē (“covenant”) in Romans 9:4 and Ephesians 2:12. For Meyer, these two passages offer two unique examples of the term that view the Mosaic Covenant in a transhistorical sense—portraying the Mosaic Covenant as one covenant in the historical progression of covenants that carry along God’s promise of messianic salvation (p. 274). Next Meyer examines Paul’s use of the adjectives “old” and “new” as they relate to covenant. Here Meyer concludes that the distinction is essential eschatological in nature, rather than merely temporal.
As Meyer turns attention to a three-part study of the Mosaic Covenant in the context of contrast, the examination focuses three important covenant passages: (1) 2 Corinthians 3-4, (2) Galatians 3-4, and (3) Romans 9-11. Meyer further ground the eschatological emphasis of Paul’s theology of covenant before concentrating on the Old Testament metaphor of the circumcision of the heart. Meyer concludes, “although both covenants called for a heart change, the old and new covenants differ in that the old was ineffectual, belonging to the old age, and could not create the heart change for which it called. The new covenant is an effectual covenant, belonging to the new age, and does create the heart change for which it calls” (p. 277).
The breadth and depth of The End of the Law is simply impressive. The cumulative case that Meyer presents is both persuasive and clear. Meyer has effectively synthesized Paul’s theology of the Old and New Covenants, and provided readers with a plethora of meaningful exegesis of the major passages along the way. It is readable and accessible for the average reader and detailed enough for the academics. It is evident that Meyer has done his homework and the footnotes are a testimony to the extensiveness of his research. The End of the Law: Mosaic Covenant in Pauline Theology by Jason C. Meyer is a book that will reignite your heart with a passion for the gospel. It comes highly recommended!
The End of the Law: Mosaic Covenant in Pauline Theology is a captivating study of an important and often oversimplified aspect of Paul’s theological framework. Meyer appropriately provides a much-needed introduction to familiarize readers with the landscape of academic dialog regarding the relationship between the Mosaic and New Covenants. This is considered essential reading for those entering into the dialog, as Meyer does an extraordinary job exposing readers to the issues and methodologies involved.
Meyer begins the exploration with a look at the plural usage of diathēkē (“covenant”) in Romans 9:4 and Ephesians 2:12. For Meyer, these two passages offer two unique examples of the term that view the Mosaic Covenant in a transhistorical sense—portraying the Mosaic Covenant as one covenant in the historical progression of covenants that carry along God’s promise of messianic salvation (p. 274). Next Meyer examines Paul’s use of the adjectives “old” and “new” as they relate to covenant. Here Meyer concludes that the distinction is essential eschatological in nature, rather than merely temporal.
As Meyer turns attention to a three-part study of the Mosaic Covenant in the context of contrast, the examination focuses three important covenant passages: (1) 2 Corinthians 3-4, (2) Galatians 3-4, and (3) Romans 9-11. Meyer further ground the eschatological emphasis of Paul’s theology of covenant before concentrating on the Old Testament metaphor of the circumcision of the heart. Meyer concludes, “although both covenants called for a heart change, the old and new covenants differ in that the old was ineffectual, belonging to the old age, and could not create the heart change for which it called. The new covenant is an effectual covenant, belonging to the new age, and does create the heart change for which it calls” (p. 277).
The breadth and depth of The End of the Law is simply impressive. The cumulative case that Meyer presents is both persuasive and clear. Meyer has effectively synthesized Paul’s theology of the Old and New Covenants, and provided readers with a plethora of meaningful exegesis of the major passages along the way. It is readable and accessible for the average reader and detailed enough for the academics. It is evident that Meyer has done his homework and the footnotes are a testimony to the extensiveness of his research. The End of the Law: Mosaic Covenant in Pauline Theology by Jason C. Meyer is a book that will reignite your heart with a passion for the gospel. It comes highly recommended!
March 22, 2023
In a series like this, an adapted Ph.D dissertation can be a hit (a work of serious scholarship that pushes the field forward) or a miss (footnotes, discursuses, and wrangling with other scholars over arcane information) but this one is mostly a "hit".
Meyers' thesis is the the new covenant is "new" because it is eschatological, whereas the old covenant is "old" because it is not eschatological. The problem with the old covenant is that it is "ineffectual" in that it it demands obedience to the law from the heart without providing that new heart, whereas the new covenant is effectual because God himself graciously provides the change necessary to keep the covenant. He argues primarily for this by looking at Paul's theology of the old covenant in his writings, especially 2 Corinthians 3-4, Galatians 3-4, and Romans 9-11. Then, he looks at the concept of "heart" and "Circumscision of the heart" in the Old Testament, especially in the Deuteronomy, Jeremiah, and Ezekiel.
For those looking to skim this book (it can be a bit dense, even though much of the discussion that I suspect was part of the dissertation was moved to footnotes) the best part is pages 230-287, where Myers shows the concept he's arguing for in Paul...in the O.T. itself. Then, he summarizes his whole argument and explores some practical applications of his thesis for ecclesiology and ethics.
Meyers' thesis is the the new covenant is "new" because it is eschatological, whereas the old covenant is "old" because it is not eschatological. The problem with the old covenant is that it is "ineffectual" in that it it demands obedience to the law from the heart without providing that new heart, whereas the new covenant is effectual because God himself graciously provides the change necessary to keep the covenant. He argues primarily for this by looking at Paul's theology of the old covenant in his writings, especially 2 Corinthians 3-4, Galatians 3-4, and Romans 9-11. Then, he looks at the concept of "heart" and "Circumscision of the heart" in the Old Testament, especially in the Deuteronomy, Jeremiah, and Ezekiel.
For those looking to skim this book (it can be a bit dense, even though much of the discussion that I suspect was part of the dissertation was moved to footnotes) the best part is pages 230-287, where Myers shows the concept he's arguing for in Paul...in the O.T. itself. Then, he summarizes his whole argument and explores some practical applications of his thesis for ecclesiology and ethics.
January 4, 2019
Excellence in evangelical biblical scholarship! Meyer takes the heavily-loaded question of the nature and role of the law, examines it from all the relevant angles (including the New Perspective, source-critical studies, and others) and formulates theological and exegetical responses that persuasively engage with them, arguing convincingly for the fundamentally eschatalogical nature of the new covenant and its paradigm-shifting implications for the study and use of the law. The discussion centers around three crucial units from Paul's writings (2 Corinthians 3-4, Galatians 3-4, and Romans 9-11) that reveal the coherence of Paul's thought and its grounding, as another chapter shows, in the structure and content of the Old Testament itself (especially Deuteronomy, and the prophetic interpretations of it in Jeremiah and Ezekiel). Meyer concludes with some practical applications for the modern church, suggesting ways that a recovery of Paul's view of the law through the lens of the new covenant can and should inform our understanding of the church and the nature of its proclamation.
February 23, 2018
for the most part this book is a collection of Meyer's understandings of a few select NT texts that are about the OT/NT. its not bad, i wish i could give this book 3.5 stars but unfortunately goodreads still does not have half points. But what i would have liked to see from meyer is more chapters perhaps about the historical understandings of the law/gospel from multiple traditions and perhaps the justification that those other perspectives have for their views rather than just the exegesis to back up his own. and i dont say that because im into introductions rather than advanced works, i say that because this is a small book and it needs more content to stand up to other books on the topic. that being said its alright. if im honest though, i dont really like that many books from this series
August 8, 2017
Excellent exegesis of Paul's view of the law
Meyer has prepared a detailed and thorough exploration of the passages where Paul discusses the New covenant and the law. He argues that the New covenant differs from the old in that the latter was ineffectual whereas the new brings eschatological change by causing genuine heart change. He also shows that this is a theme borne out by the Old Testament too. While this is a helpful book, it is at times dense and detailed. Nevertheless, the summary sections and the final chapter are very clear and the latter offers very helpful practical implications for ecclesiology and ethics.
Meyer has prepared a detailed and thorough exploration of the passages where Paul discusses the New covenant and the law. He argues that the New covenant differs from the old in that the latter was ineffectual whereas the new brings eschatological change by causing genuine heart change. He also shows that this is a theme borne out by the Old Testament too. While this is a helpful book, it is at times dense and detailed. Nevertheless, the summary sections and the final chapter are very clear and the latter offers very helpful practical implications for ecclesiology and ethics.
April 6, 2018
The arguments is this book are pretty solid, but after a certain point the author began to repeat himself. I also felt the work was overly scholarly, even when it didn’t need to be.
After the third or fourth chapter, the author could have summarized with, “Yeah.. We’re not under the Law anymore, everyone” and it would have felt more enjoyable.
After the third or fourth chapter, the author could have summarized with, “Yeah.. We’re not under the Law anymore, everyone” and it would have felt more enjoyable.
November 6, 2018
His stuff on 2 Corinthians 3 is worth the price of the book.
Read
September 24, 2023I’ll admit I got lost in the middle a bit. But the beginning was super helpful the and the final summary gathered my lost loose ends together well.
January 17, 2024
A much needed look at the distinctions between the Old and New Covenants from Paul's Epistles. This is an outstanding read. I enjoyed it immensely.
September 26, 2013
This is an excerpt from my full review on my blog, www.mydigitalseminary.com
Reading The End of the Law was a pleasant surprise. Against my first impressions, a study on the old vs. new covenant in Paul's writings definitely warranted a book, and I am all the more grateful that Meyer has provided one so excellently written and argued.
Despite the very accessible prose, this is an academic work and will be more technical than many may want. However, to seminary students, pastors, and studious Christians, I would highly recommend The End of the Law. It should be mentioned that those who hold to either Dispensational or Covenant Theology will certainly find things with which to disagree. Contra Covenant Theology, Meyer believes all partaking in the New Covenant are saved, and Meyer appears to hold less of a distinction between Israel and the Church than a Dispensationalist would. However, both of these areas, though closely related to the subject of Meyer's study, are relatively minor to his actual conclusions and should not keep one from reading this book and benefiting from it.
We all need a clearer understanding of what it means that Christians are members of the new covenant, live in the new age inaugurated by Christ, and are empowered by His Spirit. The wonderful realities of our experience are all the more striking when we understand the contrast between our experience and that of Israel under the old covenant. In Christ we have a perfect saviour, the gift of the Spirit, the law written on our hearts, unveiled faces and are children of the promise. The end of the ages has come (1 Cor 10:11) in Christ. I'm grateful to Jason Meyer and this work, The End of the Law, for drawing these elements to the fore.
[[Special thanks to Jim Baird and B&H Publishers for providing a free copy of this book in return for a fair review. I was not required to give a positive review]]
Reading The End of the Law was a pleasant surprise. Against my first impressions, a study on the old vs. new covenant in Paul's writings definitely warranted a book, and I am all the more grateful that Meyer has provided one so excellently written and argued.
Despite the very accessible prose, this is an academic work and will be more technical than many may want. However, to seminary students, pastors, and studious Christians, I would highly recommend The End of the Law. It should be mentioned that those who hold to either Dispensational or Covenant Theology will certainly find things with which to disagree. Contra Covenant Theology, Meyer believes all partaking in the New Covenant are saved, and Meyer appears to hold less of a distinction between Israel and the Church than a Dispensationalist would. However, both of these areas, though closely related to the subject of Meyer's study, are relatively minor to his actual conclusions and should not keep one from reading this book and benefiting from it.
We all need a clearer understanding of what it means that Christians are members of the new covenant, live in the new age inaugurated by Christ, and are empowered by His Spirit. The wonderful realities of our experience are all the more striking when we understand the contrast between our experience and that of Israel under the old covenant. In Christ we have a perfect saviour, the gift of the Spirit, the law written on our hearts, unveiled faces and are children of the promise. The end of the ages has come (1 Cor 10:11) in Christ. I'm grateful to Jason Meyer and this work, The End of the Law, for drawing these elements to the fore.
[[Special thanks to Jim Baird and B&H Publishers for providing a free copy of this book in return for a fair review. I was not required to give a positive review]]
March 12, 2013
10'000 foot perspective: This was like reading a text book. It was very insightful to understanding the Old Testament law compared to the New Covenant and was put together in a very organized way; however I must say the amount of footnotes was overwhelming.
I consider myself the average reader/layperson and being nowhere close to being a theologian. This book was certainly written for the theologian audience, so I can't criticize the amount of depth and description the book goes into. As mentioned earlier, the footnotes were excessive - sometimes taking up over 50% of the page. In my opinion, if your footnotes begin to have paragraphs, then maybe it would be worthwhile to include those thoughts in the body text.
Overall, I did enjoy the the comprehensive comparisons between the Old & New Covenants and the scripture references were well done.
Pros: Qualitative approach of Old & New Testament theology and principles.
Cons: Death by footnotes.
Bottom line: Not recommended for leisurely reading, but certainly recommended to those who appreciate text book style learning and depth.
I consider myself the average reader/layperson and being nowhere close to being a theologian. This book was certainly written for the theologian audience, so I can't criticize the amount of depth and description the book goes into. As mentioned earlier, the footnotes were excessive - sometimes taking up over 50% of the page. In my opinion, if your footnotes begin to have paragraphs, then maybe it would be worthwhile to include those thoughts in the body text.
Overall, I did enjoy the the comprehensive comparisons between the Old & New Covenants and the scripture references were well done.
Pros: Qualitative approach of Old & New Testament theology and principles.
Cons: Death by footnotes.
Bottom line: Not recommended for leisurely reading, but certainly recommended to those who appreciate text book style learning and depth.
December 15, 2015
This is a detailed treatise that should be of interest to every Christian who wonders how the law of Moses relates to our lives in Christ. Meyer surveys every relevant Scripture on that topic and his conclusions are based on those biblical statements. I was drawn to the book because I am preaching through Galatians. His exegesis of other Pauline writings has formed a broader foundation for my understanding of that letter. He says:
"The coming of Christ has caused a paradigm shift that calls for recalibrating all former commands in the light of His centrality."
"The believer begins at the point where his Christian life began: Christ. The believer found new life in Christ and so now comes to Christ to find out how to live out his new life."
"The coming of Christ has caused a paradigm shift that calls for recalibrating all former commands in the light of His centrality."
"The believer begins at the point where his Christian life began: Christ. The believer found new life in Christ and so now comes to Christ to find out how to live out his new life."
December 30, 2013
Meyer carefully examines the distinctions between the old and new covenants, based largely on an exegetical study of the new covenant in Paul’s writings. Designed to be academic by nature this commentary can be a rigorous read, however Meyer does an admirable job of reiterating key themes and points throughout. He has crafted a well-researched and well-argued addition to the NAC series, and it is worthy of the effort required to consider such a fundamental issue.
July 28, 2016
Case closed
November 19, 2024
For anyone struggling to understand how to walk in holiness without being 'under' the law of Moses, this is the book to read.
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