By Robert Badenas
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Additional info for Christ the End of the Law. Romans 10.4 in Pauline Perspective
Very valuable as a list of references, Delling's work is, in fact, not much more than that. 240 More comprehensive is the survey of PJ. Du Plessis on zekoq and cognate terminology. 4. 243 At the same time, Fliickiger has proposed a challenging explanation for the fact that xekcx; is used in biblical literature in temporal expressions much more often than in classical Greek. 246 A comprehensive study of xekoq in biblical literature is still needed. 4 an existential approach. 4, however, did not differ essentially from those of Lutheran orthodoxy, since both interpreted xekoq as termination.
TeAxx; as temporal. 282 The principal arguments advocated in favor of this interpretation are: (1) the assumed antithesis between VOJUKX; (understood as 'works') and Xpicros; (2) the assumed negative view of the law by Paul in Rom 9-10 (based on Pauline statements in Galatians, 2 Cor 3 and Phil 3); and (3) the assumed negative eschatological relation between the OT and Christ in salvation history. 285 Within the group of the supporters of the temporal/terminal interpretation, there are two main trends corresponding to two different approaches: (1) the messianic-eschatological view of the 'end', as with Schweitzer, Davies, and Schoeps; and (2) the salvationhistorical view, as with Conzelmann, Gutbrod, and others.
4 by John Colet (1466-1519) is a good example of the new exegetical approach. Colet did not deal with the elements of the passage in an atomistic way but interpreted them in context, trying to find the relation of the parts to the whole. 5-8—a relation that had been systematically ignored or overlooked in most medieval commentaries. 133 Desiderius Erasmus (1467-1536)—called by many the founder of modern biblical criticism134—represents a real return to the sources. 138 His view of Christ asperfectio of the Mosaic law is clearly intended to support the idea of the superiority of the NT Scripture over the OT.