This dissertation argues that Paul’s apostolic mission to the Gentiles was the definitive expression of his divine vocation as an Israelite, and thus of his Jewish identity. For many of Paul’s Jewish contemporaries, Israel’s divine vocation was to keep and to teach the precepts of the Law of Moses as an exemplary witness to God’s power and wisdom. For Paul, however, Jewish identity was expressed primarily by preaching the gospel of Christ, as the fulfilment of the Law of Moses, to the Gentiles. This is seen most clearly in Paul’s letter to the Romans. In chapter 1, we summarize our methodology: we are seeking to examine Paul’s Jewish identity by reading Paul’s letters (especially Romans), in light of other second-temple Jewish texts, using certain insights from social identity theory. We show that the concept of vocation is an important dimension of Jewish identity, especially in Paul’s letters. We also discuss some prior approaches to the question of Paul’s Jewishness, demonstrating both their value and also their limitations for our purposes. In chapter 2, we survey three key aspects of Paul’s explicit language of Jewish identity in his letters: Jewish distinctiveness, divine revelation and divine vocation. In chapter 3, we demonstrate that Paul deliberately frames his letter to the Romans (Rom 1:1–15, 15:14–33) by presenting his apostolic ministry as the fulfilment of positive scripturally-based eschatological expectations concerning Israel’s divine vocation with respect to the nations. We also compare Paul’s self-presentation in the outer frame of Romans with other first-century expressions of Jewish vocation. In chapter 4, we concentrate on Rom 2:17–29. Contrary to most interpretations which read this passage as a discussion about the nature of (Jewish or Christian) salvation, we argue that Paul deliberately sets this passage in the context of the mainstream Jewish synagogue, in order to contest the nature of Jewish vocation. In chapter 5, we examine Rom 9–11 from the perspective of Jewish vocation. We demonstrate that in Rom 9–11, Paul presents his own apostolic vocation, in various ways, as a contrast to, a fulfilment of, and a means of hope for Israel’s place and role in God’s worldwide purposes.

In the presentation of his Gospel in his letter to the Romans Paul often quotes from the Old Testament. This indicates the functional significance of the OT as the foundation of Paul´s argumentation. However, is Paul´s use of Scripture legitimate? Does Paul change and misinterpret Scripture to fit his own ends? If Paul´s argumentation with Scripture follows contemporary, legitimate early Jewish methods of interpretation, then he could be cleared of the charge of manipulatively changing and interpreting Scripture. This thesis examines the textual basis of these quotations, the interpretive methods employed and the function of such quotations for Paul´s argumentation. The results suggest that Paul has not manipulated the textual basis. He employs the interpretive techniques of early Judaism and refers to Scripture mainly to affirm his presentation of the Gospel. A final section raises the issue what contemporary Biblical studies might learn from Paul´s use of Scripture. / Biblical & Ancient Studies / M.Th.(New Testament)

In the presentation of his Gospel in his letter to the Romans Paul often quotes from the Old Testament. This indicates the functional significance of the OT as the foundation of Paul´s argumentation. However, is Paul´s use of Scripture legitimate? Does Paul change and misinterpret Scripture to fit his own ends? If Paul´s argumentation with Scripture follows contemporary, legitimate early Jewish methods of interpretation, then he could be cleared of the charge of manipulatively changing and interpreting Scripture. This thesis examines the textual basis of these quotations, the interpretive methods employed and the function of such quotations for Paul´s argumentation. The results suggest that Paul has not manipulated the textual basis. He employs the interpretive techniques of early Judaism and refers to Scripture mainly to affirm his presentation of the Gospel. A final section raises the issue what contemporary Biblical studies might learn from Paul´s use of Scripture. / Biblical and Ancient Studies / M.Th.(New Testament)

Text in German / An drei Stellen im Römerbrief verweist Paulus auf die Vergangenheit Israels: auf Abraham in Röm 4,1–25, auf Abrahams Nachkommen, Mose und Pharao in Röm 9,6–18 und auf Elija in Röm 11,1–10. Gegenstand der Untersuchung ist die Bedeutung dieser Verweise auf die Vergangenheit Israels für die Argumentation des Römerbriefs. Nach der Analyse der rhetorischen Situation und der Einordnung der relevanten Stellen in die rhetorische Makrostruktur des Briefs werden alttestamentlicher Kontext und frühjüdische Rezeption der rezipierten Ereignisse untersucht. Auf diesem Hintergrund werden die drei Passagen detailliert betrachtet, indem der Argumentationsgang untersucht und die mögliche rhetorische Wirkung auf die Adressaten aus sechs unterschiedlichen Perspektiven analysiert wird: mit hoher Schriftkenntnis, mit geringer Schriftkenntnis, aus jüdischer, nichtjüdischer, christlicher und stadtrömischer Perspektive. Auf diese Weise können unterschiedliche Aspekte der leserseitigen Rezeption differenziert wahrgenommen werden, bevor sie zu einem Gesamtbild zusammengeführt werden. / New Testament

Text in German / An drei Stellen im Römerbrief verweist Paulus auf die Vergangenheit Israels: auf Abraham in Röm 4,1–25, auf Abrahams Nachkommen, Mose und Pharao in Röm 9,6–18 und auf Elija in Röm 11,1–10. Gegenstand der Untersuchung ist die Bedeutung dieser Verweise auf die Vergangenheit Israels für die Argumentation des Römerbriefs. Nach der Analyse der rhetorischen Situation und der Einordnung der relevanten Stellen in die rhetorische Makrostruktur des Briefs werden alttestamentlicher Kontext und frühjüdische Rezeption der rezipierten Ereignisse untersucht. Auf diesem Hintergrund werden die drei Passagen detailliert betrachtet, indem der Argumentationsgang untersucht und die mögliche rhetorische Wirkung auf die Adressaten aus sechs unterschiedlichen Perspektiven analysiert wird: mit hoher Schriftkenntnis, mit geringer Schriftkenntnis, aus jüdischer, nichtjüdischer, christlicher und stadtrömischer Perspektive. Auf diese Weise können unterschiedliche Aspekte der leserseitigen Rezeption differenziert wahrgenommen werden, bevor sie zu einem Gesamtbild zusammengeführt werden. / New Testament