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The Chosen People: Election, Paul and Second Temple Judaism
One of the central touchstones of Second Temple Judaism is election. The Jews considered themselves a people set apart for God?s special purpose. So it is not surprising that this concept plays such an important role in Pauline theology. In this careful and provocative study, Chad Thornhill considers how Second Temple understandings of election influenced key Pauline texts. Thornhill seeks to establish the thought patterns of the ancient texts regarding election, with sensitivity to social, historical and literary factors. He carefully considers questions of "extent" (ethnic/national or remnant), the relationship to the individual (corporate or individual in focus), and the relationship to salvation (divine/human agency and the presence of "conditions"). Thornhill looks at the markers or conditions that defined various groups, and considers whether election was viewed by ancient authors as merited, given graciously or both. Thorough and measured, the author contends that individual election is not usually associated with a "soteriological" status but rather with the quality of the individual (or sometimes group) in view—the collective entity is in view in the Jewish notion of election. While Paul is certainly able to move beyond these categories, Thornhill shows how he too follows these patterns.
289 pages, Kindle Edition
First published November 30, 2015
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November 24, 2016
Are you tired of hearing the free will v. election debate? Especially when it's reduced to a binary? (Calvinism vs. Arminianism) Are you ready to end it?
Occasionally, I am asked whether I identify as a Calvinist or an Arminian. And I usually reply that I'm neither because I believe predestination is not primarily about salvation.
"But how can it not be? Haven't you read Ephesians 1, Romans 8, etc.?"
I usually have a hard time explaining to them what I mean....
Well, I've been waiting for this book for ages. A book that deals specifically with what Paul means when he talks about election from a socio-cultural perspective of Second Temple Judaism (1st century) rather than from a Calvinistic or an Arminian perspective (16th century.... that's a 1500 year gap, people).
Thornhill's The Chosen People is a bit dense, since it was originally his dissertation, but trudging through the book has changed the way I read Paul. You could say that I gained a new perspective (pun intended). Thornhill's main argument is that Second Temple literature should be the backdrop in understanding what Paul means when he talks about election, which is either corporate (a remnant/the "true" Israel), or conditional/representational (Abraham was righteous, therefore God chose him as a representative). Most importantly, it is subject to change (even if your name was written in the book of life, you still have to "walk" in the way of the righteous). He backs this up by citing examples from Second Temple literature, which shows that Paul did not invent his theology, but was working from a common understanding of Second Temple theology at that time.
Occasionally, I am asked whether I identify as a Calvinist or an Arminian. And I usually reply that I'm neither because I believe predestination is not primarily about salvation.
"But how can it not be? Haven't you read Ephesians 1, Romans 8, etc.?"
I usually have a hard time explaining to them what I mean....
Well, I've been waiting for this book for ages. A book that deals specifically with what Paul means when he talks about election from a socio-cultural perspective of Second Temple Judaism (1st century) rather than from a Calvinistic or an Arminian perspective (16th century.... that's a 1500 year gap, people).
Thornhill's The Chosen People is a bit dense, since it was originally his dissertation, but trudging through the book has changed the way I read Paul. You could say that I gained a new perspective (pun intended). Thornhill's main argument is that Second Temple literature should be the backdrop in understanding what Paul means when he talks about election, which is either corporate (a remnant/the "true" Israel), or conditional/representational (Abraham was righteous, therefore God chose him as a representative). Most importantly, it is subject to change (even if your name was written in the book of life, you still have to "walk" in the way of the righteous). He backs this up by citing examples from Second Temple literature, which shows that Paul did not invent his theology, but was working from a common understanding of Second Temple theology at that time.
December 7, 2015
The Chosen People: Election, Paul and Second Temple Judaism by A. Chadwick Thornhill (PhD, Liberty Baptist Theological Seminary) is an exploration assigned the task of carefully guiding the reader through the early Jewish literature of the Second Temple period, specifically to examine how it discusses the concept of election in relation to the people of God. Thornhill seeks to answer two foundational questions: (1) How did Jews during the Second Temple period understand the nature of their election? And (2) how does one’s understanding of Jewish idea(s) of election influence how one might understand the key Pauline texts that address election? (p. 20-21).
For Thornhill, the early Jewish literature of the Second Temple period (namely the Dead Sea Scrolls, Apocryphal, and Pseudepigraphal works) predominantly display an understanding of the concept of election that is firmly positioned both corporately and conditionally. Still, when the concept of election explicitly relates to the individual, Thornhill argues that the literature of the Second Temple period predictably emphasizes the character or role of the individual, rather than the salvation. Although Thornhill rightly acknowledges the artificial nature of distinguishing between “individual” and “collective” from the text itself (p. 28).
Thornhill does an outstanding job systematically walking the reader through the literature of the Second Temple period in relation to the concepts of election. The reader will certainly learn a lot as the framework is being built to discuss Paul. Nevertheless, as someone who is not well-read in Second Temple literature, I often found myself wondering if any literature of the period actually disagreed with the central premise of the book. Of course, this may be the very point that Thornhill is seeking to bring to light. Still, the reader does not encounter much by the way of interaction with Jewish texts that seemingly oppose the argued concepts of election, nor is much attention given to opposing interpretive positions of the literature.
Following the construction of the framework of the Second Temple period, Thornhill directs his attention towards a number of important Pauline “election” passages. If the reader is familiar with the soteriological debate that stands in the foreground of these passages, then Thornhill’s exegetical conclusions will be nothing new—how he gets there may be a different story. For example, Thornhill argues for a corporate election view “in Christ” of Ephesians 1-2 based largely on the verbal forms in vv. 1:3-12 (p. 180), as well as a corporate election view of Romans 9. Thornhill functions extremely well within the framework of first-century Jewish thought as he exegetes the Pauline passages, and argues quite persuasively for his intended position.
To be honest, I was a bit surprised not to find any references or interaction with The Justification of God: An Exegetical and Theological Study of Romans 9:1-23 by John Piper (Baker Academic, second edition, 1993). This was one of the main disappointments for me. The judicious exegesis of Romans 9:1-23 presented by Piper in The Justification of God is in many ways definitive in the theological community Thornhill is arguing against. Thomas Schreiner is well-represented and engaged, and to Thornhill’s credit, but not a word is given about the important work by Piper. Nevertheless, Thornhill’s work is very well-documented and his interaction is admirable.
The Chosen People has offered the scholarly community a unique and important contribution to the conversation within Pauline studies. Thornhill has effectively probed through the forest of an old theological debate with fresh and exciting lenses. Even someone, like myself, who disagrees with the many of the conclusions that Thornhill advocates will find great benefit in this book. It has helped me re-engage a seemingly stagnant discussion with a renewed perspective and desire to invest more time in the understanding of early Jewish literature of the Second Temple period for New Testament studies. Those interested in a similar fate will embrace this book with open arms. The Chosen People comes highly recommended!
For Thornhill, the early Jewish literature of the Second Temple period (namely the Dead Sea Scrolls, Apocryphal, and Pseudepigraphal works) predominantly display an understanding of the concept of election that is firmly positioned both corporately and conditionally. Still, when the concept of election explicitly relates to the individual, Thornhill argues that the literature of the Second Temple period predictably emphasizes the character or role of the individual, rather than the salvation. Although Thornhill rightly acknowledges the artificial nature of distinguishing between “individual” and “collective” from the text itself (p. 28).
Thornhill does an outstanding job systematically walking the reader through the literature of the Second Temple period in relation to the concepts of election. The reader will certainly learn a lot as the framework is being built to discuss Paul. Nevertheless, as someone who is not well-read in Second Temple literature, I often found myself wondering if any literature of the period actually disagreed with the central premise of the book. Of course, this may be the very point that Thornhill is seeking to bring to light. Still, the reader does not encounter much by the way of interaction with Jewish texts that seemingly oppose the argued concepts of election, nor is much attention given to opposing interpretive positions of the literature.
Following the construction of the framework of the Second Temple period, Thornhill directs his attention towards a number of important Pauline “election” passages. If the reader is familiar with the soteriological debate that stands in the foreground of these passages, then Thornhill’s exegetical conclusions will be nothing new—how he gets there may be a different story. For example, Thornhill argues for a corporate election view “in Christ” of Ephesians 1-2 based largely on the verbal forms in vv. 1:3-12 (p. 180), as well as a corporate election view of Romans 9. Thornhill functions extremely well within the framework of first-century Jewish thought as he exegetes the Pauline passages, and argues quite persuasively for his intended position.
To be honest, I was a bit surprised not to find any references or interaction with The Justification of God: An Exegetical and Theological Study of Romans 9:1-23 by John Piper (Baker Academic, second edition, 1993). This was one of the main disappointments for me. The judicious exegesis of Romans 9:1-23 presented by Piper in The Justification of God is in many ways definitive in the theological community Thornhill is arguing against. Thomas Schreiner is well-represented and engaged, and to Thornhill’s credit, but not a word is given about the important work by Piper. Nevertheless, Thornhill’s work is very well-documented and his interaction is admirable.
The Chosen People has offered the scholarly community a unique and important contribution to the conversation within Pauline studies. Thornhill has effectively probed through the forest of an old theological debate with fresh and exciting lenses. Even someone, like myself, who disagrees with the many of the conclusions that Thornhill advocates will find great benefit in this book. It has helped me re-engage a seemingly stagnant discussion with a renewed perspective and desire to invest more time in the understanding of early Jewish literature of the Second Temple period for New Testament studies. Those interested in a similar fate will embrace this book with open arms. The Chosen People comes highly recommended!
January 14, 2016
An insightful, well argued, and compelling book on Judaism and election. While I'm still not fully in line with his conclusions, I find myself strongly compelled by his research.
The author argues that election is primarily corporate, and that Paul falls in line with STJ. Human agency - in all its complexity - is explored and I think there is some significant substance to the idea of human "freedom" in STJ. More to research!
Paul, it seems, looks more like a first century Jew than a sixteenth century theologian (though I am partial to old theologians!). Read this. Digest it. Work out your faith and theology in accordance with theological and historical integrity.
The author argues that election is primarily corporate, and that Paul falls in line with STJ. Human agency - in all its complexity - is explored and I think there is some significant substance to the idea of human "freedom" in STJ. More to research!
Paul, it seems, looks more like a first century Jew than a sixteenth century theologian (though I am partial to old theologians!). Read this. Digest it. Work out your faith and theology in accordance with theological and historical integrity.
January 12, 2016
As I was perusing new releases from IVP Academic, the subject matter of this book piqued my interest, and the description promising a “careful and provocative study” enticed me to secure a copy.
Thornhill’s purpose is to mine the non-canonical materials of Second Temple Judaism for some clarification of what those writers meant when referring to a person or group as “chosen.” The documents used fall into three categories: Dead Sea Scrolls, The Apocrypha, and pseudepigraphal works (Jubilees, Psalms of Solomon, etc.). The typical Christian will wonder why any time should be devoted to reading, much less studying, these texts. Not only are these worthwhile to understand the religious nature of Israel in the first century, but Christians, through the first fifteen centuries, held The Apocrypha in high regard and considered it useful reading. With this in mind, we understand the importance of grasping the Second Temple mindset while reading and studying the New Testament.
Thornhill clearly identifies in the aforementioned texts the breadth of Second Temple understanding concerning God’s election. The opening chapters seek to answer important questions:
God Chose Whom? Election and the Individual
Who Are the People of God?
Who’s In and Who’s Out? Election and “Conditions”
How Big a Tent?
Whose Turn Is It? Election and Responsibility
The author does a good job of laying out who was considered to be elect and in what way election was both corporate and individual. The conclusions he reaches from this study help us understand how the rabbis and other spiritual leaders of this era viewed their place as God’s chosen people, the inclusion of Gentile proselytes, and the conditions for remaining within the covenant. It also gives insight into the tenuous political relationship with the Roman empire as an occupied territory. As Thornhill suggests, the disparate spiritual forces within Israel resulted in the heterogeneous interpretations of Judaism’s fine points, but the aggregate goal lay in a unity around their Scriptures and heritage.
After mining the documents, determining their relevancy, and producing appropriate conclusions, Thornhill attempts to demonstrate how Paul’s teaching on election is to be understood in light of these texts. As a Pharisee, the apostle would have been schooled by Gamaliel in the ethos of the Second Temple, and upon conversion would have carried over into his missionary work and epistles. In this regard, the author walks the path of the New Perspective on Paul (NPP) blazed by E. P. Sanders, James D. G. Dunn, and N. T. Wright. NPP promotes that people demonstrate their belief in Jesus (and previously YHWH) by works performed in faith. In other words, if you do the works specified under the covenant, you show yourself to be within the covenant as a child of God, but if you do not, then your failure puts you outside the covenant. This line of reasoning raises questions.
What is the purpose of good works?
While the concept of works performance may appeal to Christians as a correct understanding of such passages as Matthew 25:31-46 and James 2:14-26, works do not drive our position within covenant life. Rather works demonstrate that one who has faith will do the good deeds as a natural outworking the new nature, not as evidence or maintenance of the new nature. This can be shown via examples from the Scriptures.
Consider first two individuals from the time of the Judges: Jephthah (Judges 11-12) and Samson (Judges 13-16). Both of these men lived within the governing parameters of the Mosaic covenant, yet both were clearly not performing works in accord with that covenant. Were they in or out? Clearly, they were in since they both operated as Judges through divine enabling and are given passing mention as performing their recorded deeds by faith in Hebrews 11—a contradiction to the tenets of NPP.
The second example comes from Paul. Two churches receiving epistles from the apostle performed works clearly outside of that proscribed by the New Covenant in Christ. The church at Corinth had begun relishing in the newfound freedom that was theirs in Christ to the point of licentious living and worship. The church of Galatia had done just the opposite by trying to add works to the grace and freedom given in Christ. Both were acting in opposition to the covenant they entered, yet Paul refers to them as brethren, demonstrating their position within the covenant community, rebuking and admonishing so to turn them toward a proper life in Christ. They were covenant-trusting believers who needed correction. Again, if NPP is correct, Paul would have been incorrect to consider these members as within Christ’s body and should not have treated them as such.
Are the Second Temple documents relevant to Paul’s teaching?
As mentioned above, the body of literature developing at this time demonstrates the social, political, and religious views of the nation. This background helps greatly in understanding the interaction between Jesus and the religious authorities (Pharisees, Sadducees, etc.) as He corrected their improper handling of the Law given through Moses. The documents produced would an incorrect view of God and Israel as to purpose in being and ongoing mission. As a Pharisee, Paul would have been well-versed in the nuances of Judaic instruction, yet we see with the Damascus road incident, a complete shift in perspective. The apostle later explicitly states that all he had gained through his heritage, instruction, and training in Judaism were worthless in comparison to knowing Christ (Philippians 3:4-9). With this attitude driving him, we would not expect the teaching on the place of works that he received as a Pharisee to be passed to the churches he planted as they would be counterproductive to the gospel.
These serious questions must be considered while following the author’s attempts to make links to the Pauline doctrine of election, especially in his chapter on Romans 8:26-11:36. While he makes helpful comments concerning both the individual and corporate aspects of election in this section of Scripture, we are left with the notion that the Christian is an integral, if not primary, agent in covenantal election. To be sure, there is an aspect of the faith/faithfulness distinction made in the book that helps us see the link between belief and the life lived, but we cannot conclude that the lack of works places us outside the covenant. More correctly, the person demonstrating these outward indicators does so from some measure of disbelief. Depending on your doctrinal understanding, the lack of trust in the covenant-making God places or shows one outside the covenant (see Hebrews 6:4-8; 10:26-31). Whichever the case, the conclusion is clear: there is no longer an active faith, therefore no faithfulness in attitude or action—not the converse.
I commend Thornhill for his investigative work and excellent treatment of the source documents in presenting his thesis. His careful work serves the Christian community with further understanding of the Second Temple documents and what that brings to the New Testament, however the conclusions that these documents are needful to comprehend Paul’s teaching on election should be dismissed. One can gain much useful knowledge from this work, however discernment must be exercised as to its application.
Disclosure of Material Connection: I received this book free of charge. I was not required to write a positive review, and the opinions 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.”
Thornhill’s purpose is to mine the non-canonical materials of Second Temple Judaism for some clarification of what those writers meant when referring to a person or group as “chosen.” The documents used fall into three categories: Dead Sea Scrolls, The Apocrypha, and pseudepigraphal works (Jubilees, Psalms of Solomon, etc.). The typical Christian will wonder why any time should be devoted to reading, much less studying, these texts. Not only are these worthwhile to understand the religious nature of Israel in the first century, but Christians, through the first fifteen centuries, held The Apocrypha in high regard and considered it useful reading. With this in mind, we understand the importance of grasping the Second Temple mindset while reading and studying the New Testament.
Thornhill clearly identifies in the aforementioned texts the breadth of Second Temple understanding concerning God’s election. The opening chapters seek to answer important questions:
God Chose Whom? Election and the Individual
Who Are the People of God?
Who’s In and Who’s Out? Election and “Conditions”
How Big a Tent?
Whose Turn Is It? Election and Responsibility
The author does a good job of laying out who was considered to be elect and in what way election was both corporate and individual. The conclusions he reaches from this study help us understand how the rabbis and other spiritual leaders of this era viewed their place as God’s chosen people, the inclusion of Gentile proselytes, and the conditions for remaining within the covenant. It also gives insight into the tenuous political relationship with the Roman empire as an occupied territory. As Thornhill suggests, the disparate spiritual forces within Israel resulted in the heterogeneous interpretations of Judaism’s fine points, but the aggregate goal lay in a unity around their Scriptures and heritage.
After mining the documents, determining their relevancy, and producing appropriate conclusions, Thornhill attempts to demonstrate how Paul’s teaching on election is to be understood in light of these texts. As a Pharisee, the apostle would have been schooled by Gamaliel in the ethos of the Second Temple, and upon conversion would have carried over into his missionary work and epistles. In this regard, the author walks the path of the New Perspective on Paul (NPP) blazed by E. P. Sanders, James D. G. Dunn, and N. T. Wright. NPP promotes that people demonstrate their belief in Jesus (and previously YHWH) by works performed in faith. In other words, if you do the works specified under the covenant, you show yourself to be within the covenant as a child of God, but if you do not, then your failure puts you outside the covenant. This line of reasoning raises questions.
What is the purpose of good works?
While the concept of works performance may appeal to Christians as a correct understanding of such passages as Matthew 25:31-46 and James 2:14-26, works do not drive our position within covenant life. Rather works demonstrate that one who has faith will do the good deeds as a natural outworking the new nature, not as evidence or maintenance of the new nature. This can be shown via examples from the Scriptures.
Consider first two individuals from the time of the Judges: Jephthah (Judges 11-12) and Samson (Judges 13-16). Both of these men lived within the governing parameters of the Mosaic covenant, yet both were clearly not performing works in accord with that covenant. Were they in or out? Clearly, they were in since they both operated as Judges through divine enabling and are given passing mention as performing their recorded deeds by faith in Hebrews 11—a contradiction to the tenets of NPP.
The second example comes from Paul. Two churches receiving epistles from the apostle performed works clearly outside of that proscribed by the New Covenant in Christ. The church at Corinth had begun relishing in the newfound freedom that was theirs in Christ to the point of licentious living and worship. The church of Galatia had done just the opposite by trying to add works to the grace and freedom given in Christ. Both were acting in opposition to the covenant they entered, yet Paul refers to them as brethren, demonstrating their position within the covenant community, rebuking and admonishing so to turn them toward a proper life in Christ. They were covenant-trusting believers who needed correction. Again, if NPP is correct, Paul would have been incorrect to consider these members as within Christ’s body and should not have treated them as such.
Are the Second Temple documents relevant to Paul’s teaching?
As mentioned above, the body of literature developing at this time demonstrates the social, political, and religious views of the nation. This background helps greatly in understanding the interaction between Jesus and the religious authorities (Pharisees, Sadducees, etc.) as He corrected their improper handling of the Law given through Moses. The documents produced would an incorrect view of God and Israel as to purpose in being and ongoing mission. As a Pharisee, Paul would have been well-versed in the nuances of Judaic instruction, yet we see with the Damascus road incident, a complete shift in perspective. The apostle later explicitly states that all he had gained through his heritage, instruction, and training in Judaism were worthless in comparison to knowing Christ (Philippians 3:4-9). With this attitude driving him, we would not expect the teaching on the place of works that he received as a Pharisee to be passed to the churches he planted as they would be counterproductive to the gospel.
These serious questions must be considered while following the author’s attempts to make links to the Pauline doctrine of election, especially in his chapter on Romans 8:26-11:36. While he makes helpful comments concerning both the individual and corporate aspects of election in this section of Scripture, we are left with the notion that the Christian is an integral, if not primary, agent in covenantal election. To be sure, there is an aspect of the faith/faithfulness distinction made in the book that helps us see the link between belief and the life lived, but we cannot conclude that the lack of works places us outside the covenant. More correctly, the person demonstrating these outward indicators does so from some measure of disbelief. Depending on your doctrinal understanding, the lack of trust in the covenant-making God places or shows one outside the covenant (see Hebrews 6:4-8; 10:26-31). Whichever the case, the conclusion is clear: there is no longer an active faith, therefore no faithfulness in attitude or action—not the converse.
I commend Thornhill for his investigative work and excellent treatment of the source documents in presenting his thesis. His careful work serves the Christian community with further understanding of the Second Temple documents and what that brings to the New Testament, however the conclusions that these documents are needful to comprehend Paul’s teaching on election should be dismissed. One can gain much useful knowledge from this work, however discernment must be exercised as to its application.
Disclosure of Material Connection: I received this book free of charge. I was not required to write a positive review, and the opinions 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.”
September 26, 2022
You should read this book if you’re a Baptist or in that circle of theological thought. He makes a great argument that Protestants as a whole need to look at Paul through a 2nd temple Judaism lens and not through the Reformers of the 14-16th CE lens. They’re wrong and outdated.
March 26, 2026
Thorough analysis of all the relevant texts and fair appraisal of Jewish views of election. Thornhill's final chapter on re-reading Romans 8-11 is a particularly useful summary for Bible study and preaching.
February 15, 2016
Very thorough overview of election as seen in Torah, pseudipigrapha, apocrypha, and NT - and its reliance on intertestamental literature was unexpected. Sets the foundation for community definitions of election (which I already tend to see as the main gist of Romans 9-11, etc). Writing could be dry at times but is always clear and usually concise with hefty notes. Overall, a good alternative to Barthian work in election, but likely something not an issue for new perspective folks, and/or non-Reformed hermeneutics. Not entirely convinced the setup of Jewish thought w/r/t election (that it is corporate and therefore likely what Paul had in mind) works if Jesus was extending or innovating (a la beatitudes) election itself. I'd almost rather see Jesus (and Paul) as innovating the corporate election of Israel to graft in the Gentiles - this subverting expectations of large and smaller (i.e. The oft-mentioned Essenes) Jewish communities.
January 24, 2016
In full disclosure, Dr. Chad Thornhill was one of my professors at Liberty University. He is a wonderful professor, but thus work demonstrates that he is an outstanding researcher as well. Thornhill examines the concept of election from the era of Second Temple Judaism. In the end, Thornhill argues that the historical context of the time stresses a corporal view of election in Paul's letters, particularly that of Romans and Ephesians.
While, being a compatibilist (believing that divine sovereignty and human freedom coincide), I feel that Thornhill's work strengthens the case for human responsibilty. Thornhill's case is only strengthened when one considers the Early Church Father's view of election (i.e., Justin Martyr). This is an important work for anyone interested in the concept of election.
While, being a compatibilist (believing that divine sovereignty and human freedom coincide), I feel that Thornhill's work strengthens the case for human responsibilty. Thornhill's case is only strengthened when one considers the Early Church Father's view of election (i.e., Justin Martyr). This is an important work for anyone interested in the concept of election.
July 15, 2016
We need more books like this, that set Paul's letters in their context. The result would be less confusion and better agreement on the truths that Paul propounds.
This author is meticulous in setting up his premise, gathering his texts, and directing out attention to those ideas.
This author is meticulous in setting up his premise, gathering his texts, and directing out attention to those ideas.
Displaying 1 - 10 of 10 reviews