[7]Gen. 3:8.
[8]Gen. 1:28; 2:17.
[9]This is true in both the Old and New Testaments, though the understanding of God's law changes. The position taken in this paper is opposite to that of Anders Nygren who, in Agape and Eros, London: SPCK, 1953, argued that the Old Testament revealed a God of law and justice and the New Testament the God of love not law.
[10]On the complexities of the meaning of Torah, see Jonathan Burnside, God, Justice and Society, Cambridge University Press, forthcoming, 2009.
[11]Christopher J. H. Wright, Old Testament Ethics for the People of God, IVP, 2004, pp.65-73.
[12]Deut. 6:6-9; Pss. 19, 119.
[13]J. Burnside, 'Criminal Justice', in M. Schluter and J. Ashcroft (eds.), Jubilee Manifesto, IVP, 2005, pp.234-54, at pp.245-36.
[14] Articles by Cambridge Papers authors with a clear Trinitarian theme include Michael Ovey, 'The human identity crisis: can we do without the Trinity?', Cambridge Papers, Vol. 4 No. 2, June 1995; Michael Schluter, 'The relationships option', Engage 1, Spring 2003; and 'Three relational dimensions of justice: defining the moral order, upholding the moral order, and putting things right', in Paul Beaumont and Keith Wotherspoon (eds.) Christian Perspectives on Law and Relationism, Carlisle: Paternoster, 2000, pp.1-18; as well as McIlroy, 'The Trinity, Politics and the Law', Whitefield Briefing 10(1), 2005, and 'A Trinitarian Reading of Aquinas's Treatise on Law', Angelicum 84, 2007, pp.277-292.
[15]Ezek. 36:27.
[16] C. J. H. Wright, Knowing the Holy Spirit through the Old Testament, Oxford: Monarch, 2006, pp.129-31.
