LIBERTY UNIVERSITY

PAUL’S PERSPECTIVES OF THE LAW: FROM ROMANS AND GALATIANS

A PaperSubmitted to Dr. Rodney Woo

New Testament Orientation II - NBST 522-D12

By Nathaniel Jones

Student ID: L21077684

April 11, 2012

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ContentsIntroduction.....................................................................................................................................1

Paul’s Backgroun d and Theology...................................................................................................2

Book of Romans Perspective...........................................................................................................4

A. The Law Reflects Human Failure........................................................................................5

B. Escaping Judgment...........................................................................................................5

C. Jews and Gentiles ............................................................................................................5

D. Jewish Privileges..............................................................................................................6

E. Condemnation...................................................................................................................7

F Romans Direction to Faith...............................................................................................7

Galatians Prospective.......................................................................................................................9

The Law’s Function......................................................................................................................10

The Believers of the Law Role.....................................................................................................11

Summary and Conclusion.............................................................................................................14

Bibliography..................................................................................................................................15

Introduction

Paul’s view of the Law is a difficult and controversial subject. Some scholars say that the

blame for the difficulty is on Paul himself. The apostle Paul instructed the Romans with good

news when he wrote this gospel message; “if thou shalt confess with thy mouth the Lord Jesus,

and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved

(Rom. 10:9)”. This was the result of Paul’s life-long journey for God and his lessons as a

dedicated Jew that took him deep into Mosaic Law. But, after his experience with Christ on

Damascus road, Paul learned that his new great work was saving souls with lessons of faith and

not law. Joseph Exell stated that Romans 10:9 have been suggested to be a “little Bible,” or a

“miniature Body of Divinity” .1

Paul taught that Christ “is the end of the law for righteousness to everyone that believe

(Rom. 10:4)”. Paul believed that the law was a “temporary provision”2 introduced by God

because of man’s sinfulness, until the arrival of Abraham’s seed. Through this seed, God

gave Abraham a promise of blessings that would be fulfilled. In this sense, Paul taught that

the law was a means to bring man to eternal salvation through Christ. Once saved through

faith, the implications for the Christian life are completely transforming. Paul’s teaching

regarding our salvation, and the life of a Christian after salvation reveals that Christ provides

us an escape from our sin revealed by the law. Consequent to our salvation through the Holy

Spirit and Christ provides us the path to compliance with the law. This compliance is a

reflection of the inner spiritual intent of God as revealed by Holy Scriptures, and it is not the

superficial obedience practiced by hypocritical Pharisees in the first century.

1. Exell, Joseph S.. The Biblical Illustrator: Romans, Volume I. Grand Rapids: Baker Book House, 1956. 350 2. Bruce, F.F., Paul Apostle of the Heart Set Free. Grand Rapids: Wm. B. Eerdmans Publishing Company, 2000. 191

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In Paul’s teaching, it can be understood that yielding to the Holy Spirit compels us to

obedience to the law. In this sense, we can understand a deep reverence for the law as holy in the

teachings of Paul. The law provides us with an ongoing guidance of the Holy Spirit in our lives.

When writing to the Romans, Paul provides his most comprehensive writing on salvation and the

life of the believer. This writing has been referred to as the “Constitution of Christian Faith,”4 it

is a great foundation for understanding Paul’s teachings. In Galatians, Paul was forced to provide

a detailed defense of his teaching. In that defense, he provided one of his earliest written

instructions on the law and its role for the life of the believer. Romans and Galatians provided

foundation for Paul’s teaching on the law.

Paul’s basic theological positions provided the building blocks for understanding the role

of the law in Paul’s life, and from that is constructed the framework of the law and how it fits

into his theology. The law had a basic role, which was to lead man to an understanding of the

need for salvation. But, Paul also emphasized that the law was useful in the continuing of life of

the believer under the influence of the Holy Spirit.

Paul’s Background

Many scholars have believe that Paul’s world was a Jewish one, and that Judaism exerted

the most influence on his teaching.5 Carson and Moo stated that “it is now generally agreed that

Paul’s own thought world was decisively formed by his Jewish upbringing” .6 Paul’s Jewish

heritage is clear claim in his Scripture.

3. Brindle, William A. , Carl J. Diemer, Stephen R. Schrader, Elmer L. Towns, Robert W. Yarbrough, Edward G. Dobson, Jerry Farwell, Paul R. Fink, James A. Freerksen, Edward E. Hindson, Daniel R. Mitchell, Richard D. Patterson, and Ronald C. Sauer. The King James Study Bible. Nashville: Thomas Nelson, 1988. 1727

4. Carson, D. A., and Douglas J. Moo. Introduction to the New Testament, An. 2 ed. Grand Rapids, Michigan: Zondervan, 2005. 374

5. Carson and Moo, 375

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He wrote that he was “a Hebrew of the Hebrews… a Pharisee” (Phil. 3:5). He goes on to

state in the same passage that his “righteousness which is in the law” (Phil. 3:6).

Paul was passionate in his approach to his personal faith, and his own obedience through the law

while a Jew. As a Pharisee, he belonged to a group that was the observer, and expounder of the

Old Testament. He even added that, at least outwardly, no one could find fault in him for failing

to keep any point of the law.7 Paul’s own perspective of the law was destined to change because

of his encounter with Christ on the Damascus Road.

Paul’s Theology

In Paul’s theology, human sinfulness, which applied to both Jews and Gentiles, provided

a separation from God. He insisted that because of their choices of behavior and beliefs Gentiles

rejected God. At the same time, Jews who made the law absolute were also alienated from God

because of their inability to truly live up to the law. This separation brought about the “the need

for God to demonstrate his grace through his son of Jesus Christ.”8 The message of Paul

regarding Christ’s work is focused on God’s plan of redemption.9 The result of Christ’s life is

that believers in God’s sight are holy, blameless, and flawless.10 It is through God’s grace we

have faith, and through this faith then reconcile with God: “Therefore, being justified by faith,

we have peace with God through our Lord Jesus Christ (Rom. 5:1)”.

The recurring theme of Paul’s theology was that the salvation was “in Christ” and the church

itself is the body of Christ11, summarized “in Christ we live and move and have our being” (Acts

17:28). As Paul’s traveling companion, Luke summarized “in Christ we live and move and have

our being” (Acts 17:28).

6. Brindle et al. 1854. 7. Lea and Black, 355.

8. Ibid.9 Ibid. 10. Lea and Black, 354

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Understanding the basics of Paul’s background and theology then, we turn to the heart of Paul’s

teaching on the law within this context from Romans and Galatians

Perspective from Romans

The epistle to the Romans has been referred to as “The Constitution of Christianity,” and

the “Christian Manifesto.”12 The Roman church was made up mainly of Gentiles, and its

beginnings certainly lacked a local church government. Small groups of the believers met all

over the city, about the letter that was addressed to the saints in Rome as opposed to the more

traditional church. Because Paul heard of the growth in the church and desired to visit there on

his way to Spain, he wanted to teach them the fundamental doctrine of salvation in order to

fortify them against the false teachers that Paul knew were sure to follow. Paul begins his

address describing the “righteousness of God” (Rom. 1:17), His essential attribute. Most

importantly, this righteousness is “revealed” by God as no man could have ever considered it of

their own imagination.13 The righteousness of God is beyond the understanding of man, and that

our lack of understanding causes an inadequate standing in the eyes of God.

Paul reminded the Romans quickly of the purpose of Christ, to save us from the coming day of

wrath and revelation of the righteous judgment of God, “Who will render to every man according

to his deeds” (Rom. 2:5-6). It was not that Paul’s message of grace was intended come with a

code or law of behavior, but Paul’s intended point here was just as sharp: “deeds give

incontrovertible proof of what is in the heart.”14 For the purposes of this discussion, the material

on the law is discussed in five segments.

11. Brindle et al.1727 12. Brindle et al.1730 13. Brindle et. al. 1732

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A. The Law Reflects Human Failure

Romans 1:18-32 states that, Paul teaches that the wrath of God is revealed against all

ungodliness by those who their wickedness suppress the truth. Paul writes whether or not they

claim knowledge of the law, man cannot deny the basic truths of the law. Paul also talks about

the truth and penalty of sin, that God would give them “over to a degenerate mind,” (Rom. 2:28)

that would be separate from the Lord and lead to the worldly consequences. Without the

knowledge of Christ, sinners of the world are “worthy of death” (Rom. 2:32).

B. Escaping Judgment

Romans 2:1-11 contain passages of Paul’s argument that those who have the knowledge

to pass judgment against others will not escape judgment, and that the judgment of God will be

by their own evil deeds. In this teaching, Paul’s turns quickly on the self-righteous, who judges

another person while at the same time without realizing they themselves are being condemned.

Paul addresses the Jews, by pointing out their blindness and hypocrisy. Their hypocrisy because

they judge others for the same sins of which they committed, and their blindness because they

fail to see their own self-condemnation in by their acts against others.15 Often, the Jews could

point to the worldly violations of others in the world while ignoring their own violations of the

law. In this sense, the law provides the basis of a powerful reminder that the self-righteous are all

guilty.

C. Jews and Gentiles

Paul writes that, because of the impending judgment, “there is no respect of

persons with God” (Rom. 2:11). God can judge all on the basis of their works because He is

impartial.

14. Murray, John. The Epistle to the Romans (New International Commentary on the New Testament). 2nd ed. 15. Brindle et al. 1732

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In Romans 2:12-16, Paul reasons that all people with be judged impartially, whether

Jew or Gentile. In executing judgment, God deals with those who know the law according to

that which they possessed.

There are two distinct groups who are identified, those “without the law” and those

“under the law” (Rom. 2:12). “God shall judge the secrets of men” indicates that great day of

wrath (Rom. 12:16). No matter if they are Gentiles or Jews, there will be judgment according not

to their own consciences but, to matters known only to God and, things which escape them, or

the nature of which may be undiscovered. “The hypocrite that either deceived others or himself,

shall then be laid open”.17

D. Jewish Privileges

Paul provides some background on the privileges enjoyed by the Jewish people

(Romans 2:17-29). Specifically, Paul points out the five God-given privileges enjoyed by the

Jews.18 First, they are “called a Jew,” which is their national difference resulting from God’s

holy appointment. Second, the Jew “rest in the law,” given the revelation of God’s law through

Moses whereas the Gentiles had only the law evidenced by conscience. Third, the Jew “make

thy boast of God,” indicating that God was revealed through the nation Israel, who alone has

the unique claim to the revelation of God. Fifth, the Jews were trained to know God’s will and

“the things that are more excellent, being instructed out of the law,” indicating that the law was

their teacher able to guide them of God’s specific will.

16. Exell, 166 17. Brindle et al. 1733

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This superior knowledge should have brought forth behavior consistent with God’s

direction, but instead the Jews caused them name of God to be blasphemed among the Gentiles

(Rom. 2:24, 25). The result of Paul’s teaching regarding the Jew and the law was that outward

circumcision as a Jew did not provide rationalization. Instead, that man will be judged by the

heart whether Jew or Gentile.

E. Condemnation for All

Whether under the law or apart from the law, God will judge man by the circumcision of

the heart. To be clarified that no man could be justified by the law, Paul transitions into a torrent

of Old Testament scripture to support that righteousness by works would never be fulfilled. The

Jewish legalist would be reminded of the testimony of which their ancestors provided regarding

achievement of righteousness. Romans 3:20 state that, “by the deeds of the law there shall no

flesh be justified in his sight: for by the law is the knowledge of sin”. Thus Paul definitive

hopeless predicament of man and our sinful nature makes man incapable of achieving right

standing of God.

F. Romans Direction to Faith

With the imminent wrath of the judgment, and failure to obtain right standing through the

law of our efforts, Paul believes that faith is the solution for our righteous standing before God.

Paul demonstrates that it was faith and not works that provided the evidence of the salvation of

both Abraham and David. Paul uses Genesis 15:6 to set the framework for salvation with

Abraham, God’s elect who received the promise of blessings on all men forever. Paul wrote,

“Abraham believed God, and it was counted unto him for righteousness” (Rom. 4:3).

The promise made by God to Abraham was not made through the law, but “through the

righteousness of faith” (Romans 4:13). This would have also been a harsh reminder to the

Jews in the first century because they had drifted afar from the message originally sent to their 7

ancestors. After the institution of the law was handed down from God, David was made king

and Paul uses Psalm 32:1-2 to demonstrate David’s knowledge that forgiveness is available

only to those who cast themselves in the mercy of God.19 In Romans, Paul teaches that salvation

is by faith, which leads to redemption by God.

Faith is introduced by Paul to the Romans when he speaks of Christ, by whom we have received

grace and apostleship, for obedience to faith among all nations for his name” (Romans 1:5).

Faith itself is defined as “allegiance to and trust in Jesus Christ as Savior and Lord,”21 and it is

emphasized that Paul’s use of faith. His message contains an actionable level of commitment.

Instead of simplifying the act or state of belief, Murray suggests that it is much “more intelligible

and suitable to take “faith” as in opposition to “obedience” and understand it as the obedience

which consists in faith.”22 With this perspective, faith is the driving force of obedience to the

gospel of Christ.23 It is the wholehearted devotion to Christ and the truth of the gospel.

It is our faith, and justification before God, which then corrects our standing and completes the

divine redemption of our souls. Paul’s solution, then, to the failure of the law is to remind the

Jews that righteousness is for them as it was for Abraham, through faith. Paul proclaims the

death of Christ Jesus, is the good news of the free gift of God by just having faith that Jesus

Christ is eternal life. Paul also makes it clear here and elsewhere in his epistles that faith is

purely the gift of God, and in no way the result of the efforts of man: This message of God’s

grace through faith alone is resounded loudly in the epistle to the Romans as well (c.f. Rom.

3:27).

18. Lea and Black, 39719 Kauffman, Donald T. Dictionary of Religious Terms. Westwood, New Jersey: Fleming H. Revell Company, 1967. 181 20. Murray, 13 21. Ibid

Galatians Perspective 8

On Paul’s first missionary journey, he and Barnabas visited cities in Asia Minor

including the region of Galatia, and where they found Jews and God-fearing Gentiles.23. Their

preaching in the synagogues was there first. The Jews had very strong opposition, and this

opposition grew every place they preached in those cities. In Lystra, Jews persuaded the people

to stone him and after they stoned him they threw Paul out of the city, “thought that he was

dead” (Acts 14:19). Because of all of this opposition from the Jews, Paul and Barnabas turned to

the Gentiles in Galatia and Asian minor and made converts from amongst them.24

After Paul and Barnabas left the Asia Minor region, Jewish Christians begin to enter

the area, teaching that Christian salvation required the strictest adherence to the Jewish law.

That would mean the Gentile Christians would have to follow the same rituals as Jewish

converts practicing circumcision and obeying the Mosaic laws and customs. The local Jews

opposed the Christians, and did not offer alternative doctrine in Paul’s absence.25 It was

believed, then, that those Jewish Christians providing false teaching were from outside the

Galatia communities, and were known as Judaizers.26 Their false teaching is known as

“legalism.”27 Part of this disapproval of Paul was that in the absence of God’s legalistic

structure, it was suggested that immorality would follow. Paul’s letter to the Galatians is

specifically intended to address the position of the law, and be the driving force in the lives of

those believers in Christ.

22. Carson and Moo, 465 23. Ibid 24. Ibid 25. Lea, Thomas D., and David Alan Black. The New Testament: Its Background and Message. 2 Revised ed. Nashville, Tennessee:

B&H Publishing Group, 2003. 364 26. Ibid

The Law’s Function9

After arguing for the law in the salvation of believers, the question “Wherefore then

serveth the law?” (Gal. 3:19) is left; Paul argued that the law can neither save, nor can it

terminate the covenant of Abraham’s blessings to all nations. Paul explains that the law was the

divine standard delivered to Moses by God for the Jews, and when they overstepped it, they

became guilty of transgression. Paul also explains that the law was added after the covenant of

Abraham and so subordinate to it, and temporary until Jesus, and unlike the covenant God gave

to Abraham, that law was handed down through angels to Moses by God.

Paul refers to the law as the teacher, tutor, schoolmaster, or the like depending on the translation

used: “But after that faith is come, we are no longer under a schoolmaster” (Gal. 3:25). In

Biblical times, the person in this role was in charge of more than simple schooling, including

the moral and behavioral restraint as well as the protection of minors until they reached a

responsible age.28 This is also consistent with Paul’s continuing argument that a child who is

heir should be “under tutors and governors until the time appointed by the father.” (Gal. 4:2)

The law provided an invaluable role of protecting the people until such time that Christ

would come and provide redemption through his death. The purpose of the law in the story of

man’s salvation was simply to preserve further deterioration in the behavior of sinful man.

Once Christ was come, Paul taught that we are now “in Christ” and that we would have power to

obey through Him. That the law would preserve the Jews from their sins and that the role of the

law was never for salvation according to Paul’s teaching. As members of the early church

discovered their liberty, however, there arose another problem.

27. Kruse, Colin G., Paul, the Law, and Justification. Peabody: Hendrickson Publishers, 1996. 73

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The Believers of the Law Role

With Christ the law has no standing in our salvation. The believer now can have a

righteous standing before God through faith in Christ Jesus. Through God’s grace and mercy, the

world can be saved through faith. We have the liberty spoken of by the prophets and we can be

assured of eternal life through the new covenant fulfilled through the faith in Christ Jesus. Many

have taken the liberty provided by grace to the extreme of believing that once saved they could

flourish in ungodly behavior. Paul talked about this issue in his writing to the Romans “What

shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we,

which are dead to sin, live any longer therein” (Rom. 6:1, 2).

Paul was stating his reason for his recoil at the suggestion of sin, not in the form of

elaborate argument but in the form of a question to reveal the inherent contradiction and

absurdity of the supposed inference.28 This passage points out Paul’s premise for the believer

once saved they are dead to sin. Here, the apostle’s view is the once and for all definitive breach

with sin which constitutes the identity. If a man lives in sin he is not a believer so, “a believer

cannot therefore live in sin.”29 This provides closure to Paul’s teaching of judgment and the use

of the law.

Man will be judged according to his works (Rom. 2:6), in which sin can be revealed through the

law (Rom. 3:20). Salvation is through faith in Christ, but faith as taught by Paul compels us to

action.

Once saved through faith we are dead to sin, and translated into another realm; for it is

now Christ that lives in us (c.f. Gal. 2:20).

28. Kruse, 9429. Murray, 21229. Murray, 213

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Since Christ Jesus is holy, and lives within the believer, the actions of the believer are bound by

the Spirit away from the sinful behavior to which we are dead. Paul made it clear that the law

was by no means a path to righteousness, so the role of the law is not to give good reason for, but

to show us what sin is, by revealing the sinful condition of man.30 The fact that man cannot fulfill

the law and be justified does not mean, however, that the law is now abolished.32 In Christ, God

has done what the law could not do, condemn sin in the flesh of his Son, so that what the law

requires is now fulfilled by those who walk by the Spirit. “The righteousness of the law might be

fulfilled in us, who walk not after the flesh, but after the Spirit” (Rom. 8:4). Christ set us free

from the law, and we are now enabled to uphold the law through Him (Rom. 3:31).31

That the law continues to apply does not imply a support for legalistic approaches to

salvation. Instead, the continuance of the law simply provides credence to the point that

scripture does not provide any basis for disregarding God’s revealed commands.32 Jesus said to

“think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to

fulfill” (Matt. 5:17). There, He stated his intention to show the superiority of His message to

that of the Law of Moses, and that what he was teaching was not the contradiction of the Old

Testament law. It is the completion of the spiritual intention of the law that Jesus taught. The

law had degenerated into legalism in first century Judaism, and now Jesus took the law beyond

outward observance to the inner spiritual intention of God.33

30. Ibid 31. Erickson, Millard J.. Christian Theology, 2nd edition. Michigan: Baker, 2007. 990 32. Erickson, 990 33. Brindle, 1417

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In this same message, Jesus gave instructions that were more restrictive than those of the

law. In respect to adultery Christ points to the spiritual intent of man, that “whosoever

looketh on a woman to lust after her committed adultery with her already in his heart.”

(Matt. 7:27) With respect to the commandment not to kill, Jesus added that “whosoever is

angry with his brother without a cause shall be in danger of judgment.” (Matt. 22) The

teachings of Jesus guided man to the spiritual intention of the law, instead of what man

understood to be worldly obedience to the standard as formerly known.

But, the intent of Jesus was not to make the law so limiting that man would just throw it

out as useless, instead He taught about mercy and loves more than the legalists would have

allowed. On several occasions, the teachings and actions of Jesus brought about the suspicion

and wrath of the Pharisees. An example of this would be Christ’s teaching on the Sabbath.

When His disciples were criticized for picking corn to eat on the Sabbath, instead of throwing

out the Old Testament scripture Christ moves boldly taught about the parts that were missed by

the legalists. Jesus talks about the occasion when David and his companions, was hungry on the

Sabbath and entered into the Temple and ate the showbread. David had ventured into a holy

place and ate bread which was to be eaten only by the priest and his family (1 Samuel 21:1-6).

He further advise the Pharisees to understand the meaning of the passage; “I will have mercy,

and not sacrifice” (1Samuel 15:22), so that they can better understand the spiritual intent of the

Sabbath law as revealed throughout the Old Testament.

Paul’s teaching on the law does not contradict this truth of the message from Christ.

Understanding that the Holy Spirit is in the believer would provide accurate spiritual guidance is

an important reminder Paul provides the Galatians. Paul encourages the believers to live by the

direction of the Spirit, and by the fruit of the Spirit in their lives would evidence no further need

for the law to judge the behavior of the believer.

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Summary and Conclusion

While the Spirit guides the believer’s behavior, Paul taught that the law is

God’s holy standard of guidance for the Israelites in the Mosaic Covenant. Paul’s background as

a Pharisee is apparent in his letters, and his own error is great importance in his teaching.

Outwardly, Paul was above reproach in understanding of the law. But inwardly, with his

persecution of the Jews and lack of faith in Christ, Paul knows that it was his lack of belief that

caused him to be wrong in judgment. As can be seen from Paul’s instructions to the Romans and

the Galatians, salvation was never determined by the works of the law. Instead, God revealed the

path to salvation through Abraham, with whom God provided the covenant that was completed

through Christ. With this covenant, believers now have the presence of the Holy Spirit, to guide

them in their daily lives. By yielding their lives and actions, believers are empowered to act in

accordance with God’s will.

God desires man to understand the whole of scripture when considering the law. We can

see a parallel in the teaching of Paul and Christ that they both used the Old Testament to help

Jews of their time better understand the law. Paul’s teachings, like those of Christ, sought to

demonstrate God’s spiritual intent of the law. Christ taught that God’s desire for mercy would

overcome a man’s honest desire to satisfy hunger.

Given this more complete understanding of God’s guidance for our conduct, then, the believer is

compelled to abandon their own desires for the flesh, and to surrender their will to that of God

through Holy Scripture and the discernment of the Spirit. Paul emphasizes that believers have

not lost the inclination to sin, and that reliance on the Holy Spirit within us will guide our

behavior when we walk in the Spirit. And, while the law cannot save our souls, we find our

behavior to be in harmony with the law.

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Bibliography

Brindle, William A. , Carl J. Diemer, Stephen R. Schrader, Elmer L. Towns, Robert W. Yarbrough, Edward G. Dobson, Jerry Falwell, Paul R. Fink, James A. Freerksen, Edward E. Hindson, Daniel R. Mitchell, Richard D. Patterson, and Ronald C. Sauer, Editors. The King James Study Bible. Nashville: Thomas Nelson, 1988

.Bruce, F.F.. Paul Apostle of the Heart Set Free. Grand Rapids: Wm. B. Eerdmans Publishing,

2000.

Carson, D. A., and Douglas J. Moo. An Introduction to the New Testament,. 2 ed. Grand Rapids, Michigan: Zondervan, 2005.

Erickson, Millard J.. Christian Theology, 2nd edition. Michigan: Baker, 2007.

Exell, Joseph S.. The Biblical Illustrator: Romans, Volume I. Grand Rapids: Baker Book House, 1956.

Fung, Ronald Y. K.. The Epistle to the Galatians (New International Commentary on the New Testament). 2Rev Ed ed. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1988.

Hays, J. Daniel. "Applying the Old Testament Law Today." Bibliotheca Sacra 158, no. 629 (2001): 21-35.

Kruse, Colin G.. Paul, the Law, and Justification. Peabody: Hendrickson Publishers, 1996.

Lea, Thomas D., and David Alan Black. The New Testament: Its Background and Message. 2 Revised ed. Nashville, Tennessee: B&H Publishing Group, 2003.

Murray, John. The Epistle to the Romans (New International Commentary on the New Testament). 2nd ed. Grand Rapids, MI: William B. Eerdmans Publishing Co, 1959.

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