Digital Logos Edition
This collection of essays highlights a dimension of Paul’s theology of justification which has been rather neglected: that his teaching emerged as an integral part of his understanding of his commission to preach the gospel to non-Jews; and that his dismissal of justification ‘by works of the law’ was directed not so much against Jewish legalism but rather against his fellow Jews’ assumption that the law remained a dividing wall separating Christian Jews from Christian Gentiles. The long opening essay interacts with critiques of this ‘New Perspective on Paul’ and seeks to carry forward the debate on Jewish soteriology, on the relation of justification by faith to judgment ‘according to works,’ on Christian fulfillment of the law, and on the crucial role of Christ, his death and resurrection.
“If ‘the righteousness of God’ refers to God’s justifying action, then how does it correlate with the traditional view that Paul was reacting against a view which taught that justification had to be earned? If ‘the righteousness of God’ presupposed divine election of and expressed divine faithfulness to and upholding of a faithless people, then where did the thought of justification to be earned by works come into the picture? If Paul was able to draw on the characteristic OT emphasis on the graciousness of God’s righteousness as a statement of his own gospel, how could he also imply that the characteristic Jew understood justification as a status to be earned? Something had gone wrong somewhere, but where?” (Page 3)
“But it was obvious from any study of the key Pauline passages that in his teaching on justification through faith Paul was reacting against some other teaching—‘by faith apart from works of the law’ (Rom. 3:28), ‘from faith in Christ and not from works of the law’ (Gal. 2:16). What was Paul reacting against? What were these ‘works of the law’?” (Page 1)
“Krister Stendahl, that the ‘doctrine of justification by faith was hammered out by Paul for the very specific and limited purpose of defending the rights of Gentile converts to be full and genuine heirs to the promises of the God of Israel’.” (Page 8)
“That is to say, obedience to the law in Judaism was never thought of as a means of entering the covenant, of attaining that special relationship with God; it was more a matter of maintaining the covenant relationship with God.” (Page 92)