What is the new perspective on Paul?
This is a way of understanding the teaching of Paul that differs from the traditional way of understanding Paul given us by the Reformation theologians and those who followed them.
What are the key points in this new understanding?
The new perspective scholars held that Paul was not correcting a works based justification but was correcting Jews who refused to accept the idea that gentiles stood on the same ground as they as the people of God.
Paul says that justification is not by the “works of the law.” Is this not a reference to justification by law-keeping?
These scholars say that it is not. They understand the works of the law to be those practices and rituals which Jewish people did to separate themselves from the other peoples of the world. It was a way of maintaining their distinct identity as a people.
Doesn’t Paul say that God gives righteousness as a free gift?
He does say this. The new perspective scholars understand God’s righteousness to be His faithfulness to His covenant commitments.
How do such scholars understand Romans 3:19-31?
I will put the two understandings next to each other.
Romans 3:19
Οἴδαμεν δὲ ὅτι ὅσα ὁ νόμος λέγει τοῖς ἐν τῷ νόμῳ λαλεῖ, ἵνα πᾶν στόμα φραγῇ καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ θεῷ·
Now we know that what things the law says, to those in the law it speaks in order that every mouth might be stopped and the entire world might be answerable to God.
| Traditional: Now all men are arraigned before God in His court, and the matters which I have listed above are the charges to which they must answer. Furthermore, we know that no indictment can be brought against a person unless that person is under the jurisdiction of that law. We don’t hold a person responsible to obey laws which don’t apply to him. (Romans 2:12) Now we have shown that the Gentiles have a law from God as well as the Jews. Both are under the law and accountable to God. In fact, the entire world is under God’s jurisdiction and is now brought to the bar of His perfect justice; and when the charges are read, there is nothing left for them to say in their defense. Their mouths, which were so full of arguments and objections before, are now closed tight. (Psalms 63:11; 107:42; Job 5:16) They have nothing to say in their defense any longer; it only remains for them to hear the Judge pronounce the awful sentence. (Hebrews 10:26-27) | New Perspective: Now all men are arraigned before God in His court, and the matters which I have listed above are the charges to which they must answer. Furthermore, we know that no indictment can be brought against a person unless that person is under the jurisdiction of that law. We don’t hold a person responsible to obey laws which don’t apply to him. (Romans 2:12) Now we have shown that the Gentiles have a law from God as well as the Jews. Both are under the law and accountable to God. In fact, the entire world is under God’s jurisdiction and is now brought to the bar of His perfect justice; and when the charges are read, there is nothing left for them to say in their defense. Their mouths, which were so full of arguments and objections before, are now closed tight. (Psalms 63:11; 107:42; Job 5:16) They have nothing to say in their defense any longer; it only remains for them to hear the Judge pronounce the awful sentence. (Hebrews 10:26-27) |
Comments:
There is no disagreement about verse 19.
Romans 3:20
διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ, διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας.
because, by the works of the law, all flesh is not justified before Him, for through the law knowledge of sin.
| Traditional: The reason for this sentence of condemnation is simple. Not one single person can be set right with God by keeping His laws. No matter how perfectly he might live and no matter how strict his obedience might be, it falls short of what God requires. In fact, the hard truth is that our very attempt to gain justification with God by obeying His commands leads us more and more to see just how far short we’ve fallen from His perfect standard. The law is the very thing that exposes our guilt and takes every objection and argument out of our mouth. The justice of God’s verdict is now plain and obvious for all to see. | New Perspective: The reason for this sentence of condemnation is simple. Not one single person will find favor with God on the last day of judgment because because he is a Jew. Whether he was raised in the Jewish religion or was a proselyte to it, the case is the same. No matter how closely or how strictly he has performed the rituals and practices of the Mosaic law, he will not be vindicated by God on that last great day. In fact, the hard truth is that our very attempts to meet God’s standards in this regard just shows us how deficient our obedience is. In fact, this was the very reason God gave the law to Israel in the first place. It was meant to expose their sin and their complete inability to keep all the laws which He gave them to obey. (Galatians 3:19) |
Comments:
Justified for New Perspective scholars means being acquitted by God on the last and great day of judgment.
Romans 3:21
Νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν,
but now, without the law, the righteousness of God has been revealed being testified by the law and the prophets,
| Traditional: Now in this situation, the sinner has nowhere to go and nowhere to hide. (Hebrews 4:13) The record of his life is marked by repeated transgressions of the law of God, and there’s simply no way to escape the punishment which is sure to come. Now this brings me to the good news, which I had mentioned previously. (Romans 1:17) In the gospel, God sets forth a righteousness which we do not obtain by a strict and careful obedience to God’s law. This seems impossible to us when we first hear of it. How can any person possibly be set right with God if he has not obeyed all of God’s commands? Well this is the gospel, my friends. This is the good news; and if you recall your study of Scripture, you will find that in both the Pentateuch and the prophets, God hinted at this glorious reality. | New Perspective: Now in this situation, the sinner has nowhere to go and nowhere to hide. (Hebrews 4:13) The record of his life is marked by repeated transgressions of Moses’ law; there’s simply no way to escape the punishment which is sure to come. Now this brings me to the good news, which I had mentioned previously. (Romans 1:17) In the gospel, God sets before us a magnificent display of His faithfulness. Now this display of God’s faithfulness does not come to us by a careful observance of the Mosaic law and all the other things you do to maintain your distinct identity as a unique people. This is the gospel, dear friends. This is the good news; and if you recall your study of Scripture, you will find that in both the Pentateuch and the prophets, God hinted at this glorious reality. |
Comments:
Here the new perspective reading of Paul struggles terribly. Why would a strict obedience of the Mosaic law prevent a Jew from seeing God’s faithfulness?
Romans 3:22
δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ, εἰς πάντας τοὺς πιστεύοντας, οὐ γάρ ἐστιν διαστολή.
i.e. the righteousness of God through faith of Jesus Christ to all believers, for there is no distinction.
| Traditional: Now this righteousness is received by every person as God’s gift the moment they believe in Jesus Christ. Every believer is in a saving union with Jesus; and as a result of this union, they receive this gift. Furthermore, this gift is given to any person who believes in Jesus regardless of their ethnicity. (Galatians 3:28) Where there is faith in Jesus, there is justification. It is that simple. | New Perspective: On the contrary, we do not see God’s faithfulness by a careful obedience to the law of Moses. Not at all; God has set forth His faithfulness but only those can see it who have come to place their faith and trust in Jesus Christ. That is why your ethnicity makes no difference. You do not need to become a proselyte to the Jewish religion in order to worship God’s faithfulness. Jew or gentile, slave or free, man or woman, any person can see it simply by coming to Christ and embracing Him in faith. (Galatians 3:28) |
Comments:
The New Perspective reading means that Paul is not writing here about finding favor with God or justification. Paul’s point is about those who will see God’s faithfulness.
Romans 3:23
πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ,
For all sinned and come short of the glory of God.
| Traditional: Let me expand on this. Every person, regardless of whether Jew or a Gentile, has sinned against God and brought down on themselves God’s wrath and judgment. (John 3:18) One person is not more guilty than another; all have fallen short of God’s perfect holiness. The glory of God is His holiness, and He will not tolerate the least thing contrary to it. The covenant which God originally made with Adam reflected this holiness. That is why this covenant demanded perfect obedience, nothing less. (Genesis 2:17) | New Perspective: Let me expand on this. Every person, regardless of whether Jew or a Gentile, has sinned against God and brought down on themselves God’s wrath and judgment. (John 3:18) One person is not more guilty than another; all have fallen short of God’s perfect holiness. The glory of God is His holiness, and He will not tolerate the least thing contrary to it. The covenant which God originally made with Adam reflected this holiness. That is why this covenant demanded perfect obedience, nothing less. (Genesis 2:17) |
Comments:
Would the New Perspective understand sin here as violations of the Mosaic law? Why the universal condemnation of all men then? What is the point of this verse and the condemnation in chapters 1 against gentiles and in chapter 2 against Jews?
Romans 3:24
δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ·
being justified freely by His grace through the redemption which is in Christ Jesus.
| Traditional: Now those very same people who are under God’s judgment, God declares Not Guilty! in His courtroom. Yes, it’s true; they are justified by the Great Judge Himself even though in themselves, they remain sinners. This is the wonder of the gospel which we never can fully comprehend. How is it possible? It happens because God is full of grace and delights in showing mercy. His grace led Him to find a new way to justify sinners. Here is how He does it. He does not require any merit from them. They do not have to produce any personal righteousness of their own. Neither, however, does God simply pardon sin without requiring any kind of punishment for sin committed. On the contrary, God justifies sinners by looking to what Jesus did for them. Jesus redeemed His people by giving His life as the price (Mark 10:45) which God’s justice demanded for the liberation of His people. This is why God’s perfect justice no longer has any claim against sinners because it is satisfied with the death of Jesus in their place. (Galatians 3:13) He took the penalty which they deserved; and as a result, they are now Not Guilty! in God’s courtroom. | New Perspective: Now those very same people who are under God’s judgment, God will publicly vindicate when they stand before Him on that last great day of judgment. This is the wonder of the gospel which we can scarcely comprehend. How is it possible? It happens because God is so full of grace and He delights to show mercy. His grace led Him to look at what Jesus had done for His people. Jesus redeemed His people by giving His life as the price (Mark 10:45) which was demanded for their liberation. |
Comments:
Romans 3:25
ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων
whom God set forth as a propitiation through faith in His blood for a proof of His righteousness on account of the passing over of sins committed previously.
| Traditional: Now how was it that Jesus set us free? What did Jesus do such that God could now justify people who are clearly guilty? The truth is that Jesus redeemed His people by becoming a sacrifice. This sacrifice, as was typified by many of the sacrifices in the Mosaic law, removed God’s wrath. (Leviticus 4:20, 26, 31, 35) Jesus shedding His blood (Hebrews 9:22) on the cross was not just the end of His life. His death had far more significance than that. It was a result of all the wrath of God being poured out on Him. The justice of God crushed Him (Isaiah 53:10) and punished Him because He was carrying the guilt of all our sin. (Isaiah 53:4-5) Now with this sacrifice, the justice of God was satisfied and accepted it as a sufficient payment for our guilt. Now God publicly displays the cross of Jesus to all the world as the only way any person can be set right with Him. God calls to everyone that if they will take refuge in this atoning death, they will receive a full and free forgiveness of all their sin. Now, you might wonder why it was that Jesus had to suffer such awful pains and agonies. Why couldn’t God have simply overlooked our sin and forgave it without Jesus having to suffer so? The first reason is this. Consider the fact that we committed many sins in our past life as did our ancestors. Why didn’t God punish these sins immediately? Why didn’t He immediately damn us and them to eternal punishment? Why the delay? What are we to think of God’s integrity as a moral governor of this world if He punishes some sins while passing by others? Perhaps God doesn’t really hate sin as much as He says? Well here we have the first reason for Christ’s sufferings. In the crucifixion of Jesus, God gave us a clear revelation of what He thinks of sin. God never overlooks sin or passes it by; He always punishes it. Sin is so obnoxious to His perfect holiness that instead of leaving it unpunished, He has punished the same in his beloved Son Jesus Christ, with the bitter and shameful death of the cross. | New Perspective: Now how was it that Jesus set us free? What did Jesus do such that God could now justify people who are clearly guilty? The truth is that Jesus redeemed His people by becoming a sacrifice. This sacrifice, as was typified by many of the sacrifices in the Mosaic law, removed God’s wrath. (Leviticus 4:20, 26, 31, 35) Jesus shedding His blood (Hebrews 9:22) on the cross was not just the end of His life. His death had far more significance than that. It was a result of all the wrath of God being poured out on Him. The justice of God crushed Him (Isaiah 53:10) and punished Him because He was carrying the guilt of all our sin. (Isaiah 53:4-5) Now with this sacrifice, the justice of God was satisfied and accepted it as a sufficient payment for our guilt. Now God publicly displays the cross of Jesus to all the world as the only way any person can hope to be declared innocent on the great day of judgment. God calls to everyone that if they will take refuge in this atoning death, they will receive a full and free forgiveness of all their sin. Now, you might wonder why it was that Jesus had to suffer such awful pains and agonies. Why couldn’t God have simply overlooked our sin and forgave it without Jesus having to suffer so? The first reason is this. Consider the fact that we committed many sins in our past life as did our ancestors. Why didn’t God punish these sins immediately? Why didn’t He immediately damn us and them to eternal punishment? Why the delay? What are we to think of God’s integrity as a moral governor of this world if He punishes some sins while passing by others? Perhaps God doesn’t really hate sin as much as He says? Well here we have the first reason for Christ’s sufferings. In the crucifixion of Jesus, God gave us a clear revelation of what He thinks of sin. God never overlooks sin or passes it by; He always punishes it. Sin is so obnoxious to His perfect holiness that instead of leaving it unpunished, He has punished the same in his beloved Son Jesus Christ, with the bitter and shameful death of the cross. |
Comments:
Romans 3:26
ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ.
in the toleration of God, towards the revelation of His righteousness at the present time, in order that He might be just and the One justifying the one by faith of Jesus.
Paraphrase: Now it is clear that God’s not punishing the sins of our fathers immediately was not because He didn’t think their sin was serious or that it didn’t deserve punishment. No, He was waiting for that time when Jesus would die. (Hebrews 9:15) Once that had taken place, God could justify any sinner He pleased. Yes, it’s true; the death of Christ made it possible for God to maintain His perfect justice and still justify persons who are clearly guilty. How is this possible? (Exodus 23:7; Proverbs 17:15) Well consider first that God remains perfectly just because the sin of man was punished. Christ took that penalty, and the justice of God is satisfied. Consider second, that, by the death of Christ, all legal obstacles have been cleared out of the way of any man’s salvation. Whether he be Jew or Greek, slave or free, male or female, or even the worst of sinners (1 Timothy 1:15) it no longer makes any difference. (Galatians 3:28) Because of what Christ has done, God can justify anyone He pleases and show mercy to who He will. And what is God’s will in this? It is that whoever believes in Jesus will not perish but will have everlasting life. (John 3:16)
Comments:
Hodge (p356): Christ did and suffered precisely what the law demanded of each man personally and of every man indiscriminately, and it may be, at any time, applied to the redemption of one man as well as to another, as far as the satisfaction itself is concerned. Putting these two things together, therefore, the sufficiency for all and the exact adaptation to each, it is plain as the sun in the heavens that the death of Christ did remove all legal obstacles out of the way of God’s saving any man he pleases. In this sense, if you please, Christ did make the salvation of all men indifferently possible, a parte Dei. He can apply it to any whomsoever He will; but since His will never changes, there can be no distinction between His present will and His eternal design.
Shedd (p84): Paul implies that if God had justified the ungodly without the ἱλαστήριον, he would not have been δίκαιος.
Clearly, the justifying spoken of here is not making someone righteousness as in forming someone’s character. Why would anyone question God’s justice if this is what is meant by justifying? Clearly, it is pronouncing someone righteous which is in view here, and this would lead someone to question God’s justice based on verses like Exodus 23:7; Proverbs 17:15.
Romans 3:27
Ποῦ οὖν ἡ καύχησις; ἐξεκλείσθη. διὰ ποίου νόμου; τῶν ἔργων; οὐχί, ἀλλὰ διὰ νόμου πίστεως.
Therefore, where boasting? It is excluded. Through what kind of law? of works? No, but through the law of faith.
Paraphrase: Now if this is how we are saved, then what place is there for boasting (Romans 2:17, 23) in our own merits or in what we have earned through our own efforts? It is entirely excluded, and why is this? Dear friends, recall the two covenants. (Galatians 4:24) If salvation were by a covenant of works, then boasting in our own merits would be entirely appropriate. People could legitimately point to their own efforts as the deciding factor in their salvation. (Romans 4:1-3) But if salvation is by a covenant of grace and is given to us as a gift (Romans 4:4; 5:15-17; 6:23), then even our best acts of righteousness play no role in our justification before the bar of God. We have nothing at all to boast about.
Comments:
Fitzmyer on this verse: “Paul thus insists that the uprightness that comes to human beings in virtue of faith in Christ Jesus is something alien to them; it is the uprightness of Christ himself that is ascribed to them and that in no way depends on their own merits or striving. It comes to them from God himself as a grace, so all boasting is excluded.”
Romans 3:28
λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου.
For we reckon a man to be justified by faith without works of the law.
Paraphrase: For this is the truth we have been trying to teach you all along; this is the grand conclusion of everything I have been saying to you. No one can get right with God by a strict and careful obedience of God’s law. By law-keeping, there is simply no possibility of gaining His favor. It is only on the terms of the covenant of grace that we can be right with God, and these terms call for simple faith in Jesus; and it is by this union with Christ that we are put right with God.
Comments:
Fitzmyer on this verse: That emphasis and the qualification “apart from deeds of (the) law” show that in this context Paul means “by faith alone.” Recall the controversy over Luther’s translation of this verse. See Schaff (p361), Grisar (p515), Pohle (p288).
Romans 3:29
ἢ Ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν,
or the God of Jews only? and not of gentiles? Yes, even of gentiles.
Paraphrase: Or are you still thinking that God has only made a covenant with the Jews? that He is only interested in saving them and doing them good and has no concern for outsiders? for the gentiles? Put away this wicked thought. We have already said that justification cannot be gained by a strict obedience to the Mosaic law or to any law. If this were so, then perhaps you would be correct in thinking that God is only for the Jewish people. After all, the gentiles know nothing of Moses’ law. But now God’s mercy is not given to anyone based on their merits, but on God’s grace. Therefore, the door is thrown wide open to all people regardless of their ethnicity. Whoever will surrender their life to Jesus and follow Him is saved no matter if they are Jew or gentile. (Acts 11:18)
Comments:
Romans 3:30
εἴπερ εἷς ὁ θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως.
If indeed God is one, who justifies the circumcision by faith and the uncircumcision through faith
Paraphrase: Do we not all agree that God is one? (Galatians 3:20) Well then, do you believe that the one God would be divided on something this important? that He would justify the gentiles one way and the Jews another? It’s unthinkable. God is one, and He justifies people in the same way; it’s by faith for the circumcised and by that same faith for the uncircumcised.
Comments:
The article τῆς is anaphoric (GGBB 217) as Clarke explains on this verse:
It is fanciful to suppose that the apostle has one meaning when he says, εκ πιστεως, BY faith, and a different meaning when he says, δια της πιστεως, THROUGH faith. Both the prepositions are to be understood in precisely the same sense; only the addition of the article της, in the last case, extends and more pointedly ascertains the meaning. It is one and the same God who shall justify the believing Jews by faith; and the believing Gentiles δια της πιστεως, by THAT SAME faith.
Romans 3:31
νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο, ἀλλὰ νόμον ἱστάνομεν.
Do we therefore cancel the law through faith? May it never be! but we establish the law.
Paraphrase: Am I suggesting then that we dismiss God’s law and cast it aside as something useless and of no value to us? After all, if we are justified by faith and not by our law-keeping, then why do we need the law? Do not think this way, dear friends. This is not at all what I am suggesting even though some people continue to slander me by claiming that this is my teaching. (Romans 3:8; 6:1-2) On the contrary, my teaching regarding the covenant of grace actually establishes the law and puts us on the right footing for successfully obeying it.
Comments:
This line of teaching is resumed in chapter 6.