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Jesus and the Law of Moses: An Interview with Paul Sloan

Jesus and the Law of Moses: An Interview with Paul Sloan

Last updated on: October 18, 2026 at 8:27 pm by B. J. Oropeza

Jesus and the Law of Moses: An Interview with Paul Sloan 2026-10-18T20:27:10-07:00 B. J. Oropeza

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It is my pleasure to interview Paul Sloan on his recent book, Jesus and the Law of Moses: The Gospels and the Restoration of Israel within First-Century Judaism (Baker Academic). This book was named as the Christianity Today 2025 Book Award Winner (Biblical Studies) and Southwestern Journal of Theology 2025 Book Award (Honorable Mention, Biblical Reference). Dr. Sloan, Ph.D. University of St. Andrews, is associate professor of early Christianity at Houston Christian University. He also authored, Mark 13 and the Return of the Shepherd and co-edited the intertextual anthology entitled, New Studies in Textual Interplay (London: T.&T. Clark) with Craig Evans and I.

book interview: Paul T. Sloan

Paul T. Sloan’s book, Jesus and the Law of Moses

Advertisement for this book reads as follows: “This book explores the Synoptic Gospels’ depiction of Jesus as an authoritative teacher who heralds Israel’s restoration and participates in intra-Jewish debate about how to keep the law. Examining Jesus’s own instruction and some legal disputes, Paul Sloan challenges readers to reconsider some common misunderstandings of the Law and its reception in early Christianity.”

Another description reads, “Putting the Gospels in conversation with other early Jewish sources, Sloan argues that the proper framework for understanding Jesus’s legal instruction is his announcement of Israel’s covenantal restoration. In this context, the Gospels depict Jesus as the divinely commissioned herald of the restoration and the authoritative interpreter of the Law, criticizing misinterpretation and transgression—not legalism, nationalism, and external rituals. From this perspective, Jesus’s disputes with contemporaries constitute intramural debates about the Law’s interpretation and proper observance. Sloan also shows how Jesus’s action in the temple and his crucifixion are better understood within this restorationist context.”

And now, here’s the interview: Jesus and the Law of Moses

The Interview

Oropeza

The subtitle of your book mentions the restoration of Israel, and one of your early chapters is titled, “Restoration Eschatology in Early Judaism.” In your view, what is eschatological restoration, and how is the Law of Moses associated with it?

Sloan

It depends on who you ask or what text you’re reading. I don’t think “restoration” expectations cash out identically in all Jewish texts. But in brief, I think “restoration” according to Lev. 26/Deut. 30 and many prophetic texts is the restoration of Israel from the punitive discipline— e.g., exile and captivity, entailing a return to the land and/or the liberation from overlords in the land. It is also the return of God’s glory to the temple, and importantly, an anthropological transformation. This includes heart circumcision (Deut. 30:6), heart purification (LXX Deut. 30:6), heart transplant (Ezek. 36:26), and law-written-on-the-heart (Jer. 31:33). Such transformation empowers the people to love God with the whole heart and keep His commandments.

Additionally, Deuteronomy 30:6 states that the outcome of restoration will be “life.” Ezekiel 37, seemingly dependent on this idea—namely, that Israel “died” in their exile/discipline but will come to “life” in the restoration—depicts the restoration as a “resurrection.”

Such passages were seemingly read by some to indicate that the restoration would not simply be a restoration to mundane, even if utopian, national bliss, but to resurrection “life.” Thus, for some, resurrection from the dead was associated with the restoration.

Oropeza

These texts do appear to be linked early on, and Jeremiah 31 addresses the new covenant.

Sloan

The Law of Moses is associated with restoration, again, differently, depending on which text you’re reading and/or how it’s being read. In Deut 30:6, Jer. 31:33, Ezek. 36:27, the anthropological transformation, which is a divine act in the restoration, enables the keeping of the Law.

Some texts, though, suggest, or may be read to suggest, that keeping the Law is what initiates the restoration, e.g., Deut 30:2; Jer. 17:24–26. Such texts (and others) engendered a debate concerning the conditions of restoration. That is, do the restoration and Messiah come as a result of Israel’s Law-keeping, or do they come on God’s timetable, irrespective of Israel’s Law-observance?

A version of this debate is recounted in a portion of the Babylonian Talmud (b. Sanhedrin 97b). Importantly, this debate is exegetical. That is, according to b. Sanhedrin, those who think it comes through the Israel’s obedience do not think that way because they are super rigorous or self-righteous. The representative of that view (Rabbi Eleazar) thinks what he does because he thinks scripture teaches it.

In any case, I think the Gospels and Paul align with the timing perspective; namely, that restoration and Messiah come (have come!) in God’s timing and initiative. For example, “The time is fulfilled” (Mark 1:15); and “At the right time the Messiah died for the ungodly” (Rom. 5:6).

In these scenarios, it was not Israel’s obedience or “works” that brought the Messiah; rather, he came according to God’s timing/initiative. But the work of the Messiah and his Spirit (which purifies and/or circumcises the heart) enables the keeping of God’s requirements, again, in keeping with passages like Deut 30:6; Ezek. 36–37.

Much of that is implicit and sometimes briefly explicit in my recent book, but I will pursue it more in future volumes. For any readers hoping to read more about it now, I recommend Jason Staples, Paul and the Resurrection of Israel (Cambridge: Cambridge University Press, 2024), pp. 233–43.

Oropeza

I had a very informative discussion with Jason Staples a couple of years ago when interview him on this book. If anyone wants to see the complete interview, here is part 1, part 2, and part 3.

I noticed that you address Jesus’s words in the Sermon on the Mount. Matthew 5:17–21 first comes to mind. What do you think Jesus meant by claiming to fulfill the Law and Prophets?

Sloan

By “Law and the Prophets” I think he means the Law and its exposition in the prophets, referring generally to legal/ethical requirements. I note places, including Matthew itself, where the phrase “the Law and Prophets” does not refer to “commandments and prophecies” but ethical/legal demands in these portions of the scriptures.

That seems to be the meaning of Jesus’s usage when he says that the so-called “golden rule” sums up “the Law and the Prophets” (Matt. 7:12), or that “the Law and the Prophets” hang on the commands to love God and neighbor (Matt. 22:40). Thus, I don’t think he’s saying that he came to “fulfill” the Law and the prophets in the sense of “prophecy fulfillment,” as I think “the Law and the Prophets” basically refers to the Law’s requirements (as revealed in the Law and exposited by the prophets).

I’d also note that after his phrase, “the Law and the Prophets” in Matt. 5:17, he follows with conclusions that pertain only to “the Law” (Matt. 5:18) and “the commandments” (Matt. 5:19). It seems that “prophecy” has dropped out, if by “Law and Prophets” he meant “law and prophecy.”

But on my reading, I think it makes sense that he only then focuses on “commandments,” because I think that’s what’s in view in “the Law and the Prophets.” When the word “fulfill” is coupled with law/commandment type words, the typical meaning is “do, complete, or keep.” So, I think he’s saying that he came to keep the Law and of course, as the rest of Matt. 5 shows, to teach how to fully keep it.

Oropeza

Any more elaboration on Jesus’s golden rule in Matt 7:12, which is said to be “the Law and the Prophets”?

Sloan

My answer above probably goes some way in responding here. But I think Jesus is here teaching that Law’s requirement to love one’s neighbor is explicated in both the Law and Prophets, and that this statement (the “golden rule”) aptly summarizes the many rules about just treatment of one another.

Oropeza

Could you explain what Jesus is doing by saying essentially six times in Matt 5:21–48, “You have heard it said…but I say to you?”

Sloan

I think he’s quoting commandments and then teaching the proper keeping of those commandments in light of other commandments that condition the proper understanding of the one quoted.

For example, he says “You have heard it said, ‘Do not commit adultery,’ but I say to you that everyone who looks at a woman to covet her already committed adultery with her in his heart” (Matt. 5:27–28). Lots of translations say “lust,” but I simply note that the Greek word is the word often translated as “covet,” the prohibition of which is of course the 10th commandment in the Decalogue (Exod. 20:17).

My point is that he is not saying “the Law says don’t commit adultery but I’m telling you to do something even more intense, which the Law doesn’t say, i.e., don’t lust.” He’s saying that the Law prohibits adultery and the Law prohibits coveting, and I’m telling you that once you’ve violated “Do not covet” you’ve already violated “Do not commit adultery” in your heart. Because the “heart” will be disclosed to God in judgment (Matt. 12:34–36; see Jer. 17:10; Rom. 2:16), and because moral impurity stems from the heart (Matt. 15:19), and because “the pure in heart” will see God (Matt. 5:8), he is teaching them what constitutes a “pure heart.”

In the others, I argue something similar is going on—one law is quoted, and Jesus’s own instruction, prefaced with “but I say to you,” is expressed in the verbiage of other commandments or inferences drawn from other commandments. His coordination and consequent interpretation of the commandments, as Matt. 5:20 and 7:29 indicate, is presented as superior to that of the scribes and Pharisees.

Oropeza

Stayed tune for more questions and answers with Paul Sloan!

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Education and Religion

History and Religion

Jesus and the Law of Moses

About B. J. Oropeza

B. J. Oropeza, Ph.D., Durham University (England), is Professor Emeritus of Biblical and Religious Studies at Azusa Pacific University and Seminary. Among his many publications include Perspectives on Paul: Five Views (Baker Academic), The Gospel of Paul (Eerdmans, forthcoming), Practicing Intertextuality (Cascade), and editor and contributor to the Scripture, Texts, and Tracings series (Fortress Academic): 1 Corinthians (vol. 1), Romans (vol. 2), 2 Corinthians & Philippians (vol. 3); and Galatians & 1 Thessalonians (vol. 4). He participated on Bible translation teams for the NRSV (updated edition), Common English Bible (CEB), and Lexham English Septuagint (LES). He also has commentaries on 1 Corinthians (New Covenant commentary series: Cascade) and 2 Corinthians (longer work—Rhetoric of Religious Antiquity: SBL Press; shorter work—Wesley One-Volume Commentary). His current specialties include Romans, intertextuality, and perspectives on Paul. He can be followed on X-Twitter (@bjoropeza1) and Instagram (@bjoropeza1). You can read more about the author here.

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