Written for Us offers a groundbreaking perspective on how Paul’s interpretive methods compare to Midrash, a genre of Jewish literature that interprets and elaborates upon biblical texts. The book challenges the common view that Paul’s work is directly founded in the Midrash. The author, Yael Fisch, a professor from Tel Aviv University, proposes that we should analyze Paul and the Midrash as separate entities rather than assuming they influenced each other. She contends that the interpretations of Qumran, Tannaim, and Paul differ because they serve distinct purposes for different communities.
Besides the introduction and conclusion, the book has three chapters. Chapter one focuses on Paul’s techniques of interpretation; chapter two addresses the similarities between the Pauline and Midrashic interpretations of the Hagar and Sarah story; and chapter three elucidates the hermeneutical discourse within Paul’s critical argument in 2 Corinthians. In every chapter, the author presents a case that helps compare Paul’s interpretation to a selected Midrashic interpretation. For example, Fisch examines how Paul reworked Leviticus 18:5 and Deuteronomy 30:12–14 in Romans 3, using a method she calls Midrash Pesher. She notes that while this method was also used by Qumran before Paul and the Tannaim after him, scholars often fail to consider how each group uniquely applied Midrash Pesher.
The second chapter compares Paul’s allegorical interpretation of Hagar and Sarah in Galatians 4 to Midrashic interpretation. While there are similarities between rabbinic allegory and Paul’s interpretation, Paul’s view of Hagar as representing Mosaic law contradicts common Jewish understanding. The author argues that Paul uses allegory to reinterpret passages for his Gentile audience. The chapter concludes that allegory should be considered not as a hermeneutic in and of itself but rather as a shift to a new denotation established and argued for based on other exegetical arguments or assumptions.
The third chapter aims to understand the hermeneutical and rhetorical devices used in Paul’s complex argument in
2 Corinthians 3. In this chapter, Paul presents a new reading of Scripture that enables Israel to understand the Scriptures well. According to Paul, the veil covering their understanding of the Scriptures is taken away in Christ. Fisch continues arguing that using the unveiled face was a new hermeneutical case via the acceptance of Christ, and the reader would understand the Scriptures well. She states that Paul and Tannaim develop their concepts of unveiled reading independently.
The author has emphasized that Paul’s scriptural hermeneutics were not transplanted from a preexisting Jewish context but were shaped in conversation with Jewish traditions of his time. In the conclusion, the author compares the manipulation of Scripture between Paul and the Jewish antique practices. She highlights that Paul uniquely conceptualized the Scriptures to respond to his audience’s needs.
In summary, Fisch has shown that it is a mistake to think that Paul was influenced by rabbinic literature in his interpretations. While there may be similarities with some Midrashic hermeneutical procedures, Paul’s purpose was different and unique. Fisch’s research amplifies Paul’s unique purpose, namely to include Gentiles in the salvation story. She shows the importance of individually studying all the Midrashic interpretations.
It would have been helpful for the author to include a section that addresses the implications of the genealogical view on the theology of Paul, and vice-versa, with regard to her suggested methodology. Nonetheless, I would recommend this research to all who study the New Testament, particularly those interested in the Pauline writings.
