New Perspective on Paul

Read the first article in this series.

What does “justification” mean?

Dunn explains that “justification by faith” means trusting in Jesus alone for salvation, and not relying on obsolete Jewish boundary markers as covenant preconditions for God’s acceptance (i.e., “works of the law”). Jesus is enough. According to Dunn, Paul’s target is not grace v. legalism, but grace v. outmoded nationalism.

The “New Perspective on Paul” (NPP) is a re-calibration of the traditional Protestant understanding of “justification.” NPP has now been a force in New Testament and Pauline scholarship for about three generations. This article aims to present a positive statement of NPP. It is a summary, not a critique—so there will be no critical interaction.

First, we briefly sum up the traditional Protestant understanding of “justification.” Next, we survey five aspects of the NPP that differ from the traditional framework.

Read Part 1, Part 2, and Part 3.

NPP righteousness versus Pauline righteousness: The “Works of the Law”

In an excellent piece for Christianity Today entitled “What Did Paul Really Mean?” (thanks, Filops!) Simon Gathercole called attention to the way New Perspective scholars interpret the phrase “the works of the law.” He writes:

According to the new perspective, Paul is only focusing on these aspects of Jewish life (Sabbath, circumcision, food laws) when he mentions “works of the law.” His problem isn’t legalistic self-righteousness in general. Rather, for Jews these works of the law highlighted God’s election of the Jewish nation, excluding Gentiles. Called by God to reach the Gentiles, Paul recognizes that Jews wrongly restricted God’s covenant to themselves.

Gathercole’s comment matches Dunn a little more than Wright, but neither scholar thinks “works of the law” means the achieving of merit through religious deeds. Certainly we can say it is doubtful if many Jews in the Second Temple period were “legalistic” in the sense that they truly believed their works were good enough. But they were still going about to establish themselves by the law:

(Read Part 1 and Part 2.)

Is lack of righteousness the problem?

In the various presentations of the New Perspective on Paul or NPP, the centrality of the call upon sinners to repent and believe in the substitutionary death of Jesus Christ, and the promise of forgiveness and eternal life with God when they do is seriously compromised. Think about these words from the end of John 3: “He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him” (Jn. 3:36).

The solemnity of these words strikes everyone who reads them. The difference between everlasting life and abiding wrath is belief in the Son. What is it that must be believed? The answer to that question is the reason why John wrote his Gospel. After recounting the crucifixion and resurrection John focuses upon Thomas’s doubt and the Lord’s answer to that doubt. Jesus stresses belief in Him in that context. Then John adds his summary:

(Read part 1.)

The Affect on Exegesis

“For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” (Gal. 3:10)

From what has been said already we may view the NPP as an attempt to adjust Christian understanding of the way First Century Jews saw themselves in relation, first to God and second to the Gentiles. To God they apparently did not think, like the Reformers believed they did, that they could earn merit with God. Instead it is claimed, they held that by grace they were in the grace covenant which assured national blessing to Israel. Hence, by observing the rites and solemnities of circumcision, Sabbath observance, kosher practices, etc., they were showing fidelity to the covenant. Hence, when they read “works of the law” as in Gal. 3:10 above, the Jews understood it to mean these exclusivistic observances.

Reprinted with permission.

Introduction

The influence of this movement is increasing within evangelicalism, and I believe many people are in the dark about it. The subject is important also because we tend to view Scripture through the lens of the Reformation instead of the other way round. Although the Reformers got the gospel right, their successors have sometimes appealed to them and not the Bible. At least the New Perspective on Paul (NPP), whatever its merits or demerits, has directed us back to the Bible again.

The so-called “New Perspective on Paul” would be better called “New Perspectives on Paul.” But in whatever variation, and whatever its problems, the New Perspective offers an important and robust challenge to traditional Reformation views of justification and Pauline theology. I should say that I do not dismiss everything the New Perspective has to say. While I am completely in agreement with the Reformers on justification by grace through faith, I am not ready to “throw the baby out with the bath water.”

Reprinted, with permission, from Faith Pulpit (May/June 2010).

I have had a couple of opportunities to be on camera in front of a “green screen.” The camera captures your image and ignores the green background. It is a great experience because you can project yourself on screen into any number of backgrounds. At one moment you can be skiing in the Alps; the next, you can be surfing on the North Shore. You stay the same, only the background changes. This is the same technology that weather reporters use in their studios to show the weather map.

In an odd kind of way, the green screen illustrates what the New Perspective on Paul is all about. The New Perspective on Paul, however, is not really first and foremost about Paul at all. It is about Paul’s background (i.e., Second Temple Judaism). When you change the background on the green screen from mountains to ocean, people interpret the image in a completely different way. In a similar way, New Perspective scholars are reinterpreting Paul in a variety of different ways because their perception of his background of first-century Judaism has changed.