Justification

(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.”

Used with permission from Theologically Driven.

The blogosphere has been humming lately with questions of Christian freedom and Christian depravity, the role of faith and works in sanctification, the priority of law or Gospel in sanctification, and the like. Some have seized the “Gospel-Centered” banner and have used it to wage general war on law and works—after all, they argue,

So what’s wrong with the syllogism? Well, the logical structure is fine, so if an error is to be found, it has to be in one of the premises. In this case, it is the major premise. The gospel is not reducible to the forensic reality of justification. It also includes the experimental reality of regeneration. Together they comprise what the Reformers described as the duplex beneficium of union with Christ—two distinct benefits received simultaneously in the Gospel. And whenever we minimize either of these benefits, the Gospel disappears:

[node:22019 collapsed body]

CHAPTER VI. JUSTIFICATION BY FAITH.

In my quest to discover New Testament midrash (“Second Testament” teachings which are expositions of, or expansions upon, “First Testament” texts), I was perusing Paul’s Use of Isaiah in Romans by Shiu-Lun Shum. Though Shum did not claim as much, I believe we can (and that Paul did) deduce the concept of salvation by faith apart from works from the originating Isaiah passages.

Shum points to Isaiah 32:17 as the foundation for Romans 5:1.

Romans 5:1 reads,

Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. (ESV)

Isaiah 32:17 reads,

And the effect of righteousness will be peace, and the result of righteousness, quietness and trust forever.

I am beginning with the assumption that Romans 5:1 is indeed a midrash (explanation and expansion) upon Isaiah 32:17. The closer we look at the two passages, the more clear it becomes that they are connected.

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.