What is the New Perspective on Paul?

The New Perspective on Paul is a reinterpretation of the Apostle Paul’s writings, particularly concerning the doctrine of justification by faith. It emerged in the late 20th century, with significant contributions from scholars such as E.P. Sanders, James D.G. Dunn, and N.T. Wright. This perspective challenges traditional Reformation interpretations, particularly those of Martin Luther and John Calvin, by re-examining Paul’s writings in light of Second Temple Judaism. The New Perspective argues that Paul’s critique of the “works of the law” was not primarily about legalism or earning salvation, but about ethnic identity markers that distinguished Jews from Gentiles.

Key Tenets of the New Perspective on Paul

Reinterpretation of Justification

1. Covenantal Nomism: E.P. Sanders, in his work Paul and Palestinian Judaism (1977), introduced the idea of “covenantal nomism,” suggesting that Second Temple Judaism was not a religion of works-righteousness as traditionally portrayed. Instead, Jews believed they were part of God’s covenant by grace and maintained their status through obedience to the law. According to Sanders, Paul’s writings should be understood within this framework, where his critique of the law is not against legalism but against its role in defining the covenant community.
   

   Critique: Traditional Reformation theology, rooted in Luther and Calvin, understands justification as God’s act of declaring sinners righteous based on faith in Christ, apart from any works of the law. The New Perspective’s emphasis on covenantal nomism shifts the focus from individual salvation and grace to communal identity and the role of the law, which can undermine the Reformation’s emphasis on grace alone (sola gratia) and faith alone (sola fide).

2. Works of the Law: James D.G. Dunn furthered the New Perspective by arguing that Paul’s phrase “works of the law” refers specifically to practices like circumcision, dietary laws, and Sabbath-keeping, which were seen as ethnic markers distinguishing Jews from Gentiles. Dunn contends that Paul’s concern was not with the law as a means of earning salvation, but with its function in separating Jews and Gentiles within the covenant community.
   

   Critique: This reinterpretation minimizes the broader understanding of the law as a system that cannot justify sinners. The traditional Reformation view holds that Paul’s critique of the law in passages like Romans 3:20 and Galatians 2:16 emphasizes that no one can be justified by works, whether they are ethnic markers or moral obedience. The New Perspective risks downplaying the universal need for grace by reframing Paul’s arguments as primarily addressing ethnic boundaries.

Reinterpretation of Paul’s Theology

1. Justification as Ecclesiology: N.T. Wright, one of the most prominent proponents of the New Perspective, argues that justification is not primarily about how individuals are saved but about how they are identified as members of the covenant community. Wright suggests that justification is God’s declaration that someone is a member of His family, a status that comes through faith in Christ rather than adherence to the Jewish law.
   

   Critique: While the communal aspect of justification is indeed present in Paul’s writings, the New Perspective’s emphasis on ecclesiology over soteriology (the study of salvation) risks neglecting the personal and transformative nature of justification by faith. The Reformation’s focus on the forensic (legal) declaration of righteousness is grounded in Paul’s own writings, such as Romans 4:5, where he states that God “justifies the ungodly” by faith, apart from works.

2. Righteousness of God: Wright and other New Perspective scholars interpret the “righteousness of God” in Paul as primarily referring to God’s covenant faithfulness, rather than a righteousness that is imputed to believers. They argue that Paul’s concern was to demonstrate that God is faithful to His promises by including Gentiles in the covenant through faith in Christ.
   

   Critique: This interpretation can obscure the traditional understanding of imputed righteousness, where believers are credited with Christ’s righteousness through faith (2 Corinthians 5:21). Calvin and the Reformers emphasized that this imputed righteousness is the basis for the believer’s justification before God. By focusing on covenantal inclusion, the New Perspective may dilute the emphasis on Christ’s atoning work as the foundation for the believer’s righteousness.

Biblical and Theological Critique of the New Perspective on Paul

The Doctrine of Grace in Paul’s Writings

1. Justification by Faith Alone: The Reformation’s doctrine of justification by faith alone (sola fide) is rooted in Paul’s clear statements that righteousness comes through faith, not by works of the law. Paul’s letters, particularly Romans and Galatians, emphasize that salvation is a gift of grace, received through faith, and not based on human effort or ethnic identity.
   

   Biblical Reference: Romans 3:28: “For we maintain that a person is justified by faith apart from the works of the law.” This verse encapsulates the Reformation understanding of justification as a legal declaration of righteousness based on faith in Christ alone. The New Perspective’s reinterpretation of “works of the law” as primarily ethnic markers can obscure this foundational truth.

2. Grace and Works: Paul consistently contrasts grace with works throughout his epistles, emphasizing that salvation is entirely by God’s grace and not by human merit. The New Perspective’s focus on communal identity and covenant faithfulness may risk undermining the radical nature of Paul’s message of grace.
   

   Biblical Reference: Ephesians 2:8-9: “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.” This passage emphasizes that salvation is a divine gift, not something earned by works, which includes both moral obedience and adherence to ethnic identity markers.

Reformation Theology and the New Perspective

1. Calvin and Justification: John Calvin, in his Institutes of the Christian Religion, argues that justification is a legal act where God declares the sinner righteous based on the imputed righteousness of Christ. Calvin’s understanding is deeply rooted in Paul’s teachings and emphasizes the personal and transformative nature of justification, which the New Perspective risks downplaying by focusing on ecclesiology.
   

   Theological Reference: Calvin writes, “We define justification as the acceptance with which God receives us into his favor as righteous men. And we say that it consists in the remission of sins and the imputation of Christ’s righteousness.” Calvin’s view aligns with Paul’s emphasis on grace and faith, rather than works or ethnic identity, as the basis of justification.

2. Luther and the Law: Martin Luther’s doctrine of justification was shaped by his understanding of the law as a mirror that reveals human sinfulness and drives the sinner to Christ. Luther’s critique of works-righteousness was based on his reading of Paul, who he saw as opposing any attempt to earn salvation through the law.
   

   Theological Reflection: Luther’s interpretation of Paul as a theologian of grace is central to Reformation theology. The New Perspective’s reinterpretation of the law as primarily about ethnic markers risks losing the depth of Paul’s critique of human efforts to achieve righteousness apart from grace.

Conclusion

The New Perspective on Paul offers a fresh examination of Paul’s writings in light of Second Temple Judaism, challenging traditional Reformation interpretations of justification and the law. However, from a biblical and theological perspective grounded in the teachings of the Reformers like Luther and Calvin, the New Perspective raises concerns. Its emphasis on covenantal identity and ethnic markers can obscure the central Pauline doctrine of justification by faith alone, which is foundational to the Christian understanding of grace.

Paul’s writings consistently emphasize that salvation is a gift of God’s grace, received through faith in Christ and not by works of the law, whether those works are understood as moral efforts or ethnic practices. The Reformation’s insistence on sola fide and sola gratia remains a crucial corrective to any interpretation that diminishes the radical nature of the gospel as proclaimed by Paul.

While the New Perspective provides valuable insights into the historical context of Paul’s letters, it is essential to maintain the biblical focus on grace as the basis of salvation. Justification is not merely about belonging to a covenant community but about being declared righteous by God through the imputation of Christ’s righteousness. This is the heart of Paul’s gospel, and it is this message of grace that must remain central in Christian theology and practice.