glenn packiam's blog

The New Perspective on Paul-- A Pastoral Explanation, Pt. 2: "The Faithfulness of Christ"

[EDITOR'S NOTE: This is Part 2 of a 4-part series. It would be critical to read Part 1 of this series first. You can find it HERE.]

The New Perspective on Paul begins with the implied premise that Judaism was, at least by design in its Old Testament roots, a religion of grace. Abraham was chosen by God by God’s sheer grace. The law was given as a way of living as the people of God, not as a means for becoming the people of God.

The “problem”, however, is that God’s covenant people—Israel—were unfaithful to the covenant. We can call it a problem only from our perspective, since God knew that they would not be and perhaps could not be truly faithful to their covenant with YHWH.

What then would God do? He had promised to bring salvation to the whole world—Gentiles included—through Abraham’s family. Should He abandon His promise and find another plan? Should He overlook Israel’s unfaithfulness and use them anyway? How can God be both faithful and just? This precisely the “problem” as Paul lays it out in the opening section of his letter to the Romans. (Part of Paul's response will be discussed in Part 3 of this series on the "Righteousness of God.")

Romans 3:3-4a (NET)
“What then? If some [Jews] did not believe, does their unbelief nullify the faithfulness of God? Absolutely not! Let God be proven true, and every human being shown up as a liar…”

As Paul builds his argument to the climactic moment of Christ’s death and resurrection, we come to a Greek phrase that has been at the center of the NPP discussion: pistis Christou. This phrase has traditionally been translated, “faith in Christ,” though it could just as easily be translated “the faith of Christ” or “the faithfulness of Christ.”

I will leave the linguistic debates to those well versed in the language, but an increasing number of New Testament scholars suggest reading Romans 3 this way:*

Romans 3:21-26 (NET) 
“But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed – 3:22 namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction, 3:23 for all have sinned and fall short of the glory of God. 3:24 But they are justified freely by his grace through the redemption that is in Christ Jesus. 3:25 God publicly displayed him [Christ] at his death as the mercy seat accessible through faith. This was to demonstrate his righteousness, because God in his forbearance had passed over the sins previously committed. 3:26 This was also to demonstrate his righteousness in the present time, so that he would be just and the justifier of the one who lives because of Jesus’ faithfulness.”

Jesus, as Israel's Messiah, could be a representative of  the entire nation of Israel, much as David was in his famed battle with Goliath. The Messiah-- the "Son of David"-- can stand in the place of the nation. This is what Jesus does in His life and in His atoning death. As a vindication (a related idea to "justification" in the NPP) of His faithful Messiah-ship, God raised Jesus from the dead. Jesus faithfully fulfilled Israel’s commission, the call for Abraham's family to be a light to the Gentiles and bless all the families of the earth (Gen. 12). And because He did, salvation has now come to the world, through Jesus Christ.

The righteousness of God is seen through the faithfulness of Jesus the Messiah.

What does all this mean for the Christian? Above all, it means this:

Christ’s faithfulness is more crucial than our faith. 
This reading of Romans 3 does not mean that faith in Christ is not necessary, though some NPP advocates might argue that. But many—N. T. Wright, included— simply advocate a “both, and” approach. In other words, we put our faith in Christ because of Christ's faithfulness.

Imagine a man falling off a cliff who grabs onto to branch. Is it his trust in the branch or the trustworthiness of the branch (i.e., it’s sturdiness) that matters more? I suppose you could say both matter. What good is a sturdy branch if the man does not trust it enough to take hold of it? But what good is grabbing on to branch with all your trust if the branch is not sturdy?But the illustration breaks down, for what the NPP suggests that what matters more is not our faith but Christ’s faithfulness. It is not our faith that ultimately saves us, but Christ’s faithfulness. Our faith can be as small as a “mustard seed.” It is not about the greatness of our faith but the greatness of Christ's faithfulness-- though both are involved in our salvation.

OK. That’s all for Part 2. Here are the links to Part 3, and Part 4.

*The New English Translation—a composite of broad scholarship—makes this note: “A decision is difficult here. Though traditionally translated ‘faith in Jesus Christ,’ an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean ‘Christ’s faith’ or ‘Christ’s faithfulness’.)

The New Perspective on Paul-- A Pastoral Explanation, Pt. 1: "Re-thinking Judaism"

Let me begin by saying that I am not an authority on the subject nor am I completely proficient in it. But as a student of the Scriptures, I have been in "conversation" with some of the scholarly literature on the subject and hope to offer a simple unpacking of the key ideas and why they matter. 

Part 1: "Re-thinking Judaism"

To begin to understand the "New Perspective on Paul" (or "NPP"), we must begin to rethink our understanding of Judaism. Judaism, as seen in the Old Testament, is often dismissed by Christians as a religion of cumbersome rituals and arbitrary rules-- in short, a religion of "legalism."

But consider this: When did God give Israel the Law? Was it before He saved them from Egypt or after? Exodus tells us the Law was given after they had been delivered. In fact, Exodus tells us that the reason God sends Moses to rescue Israel is because he heard the cries of His people. And why were they His people? Because they were descendants of Abraham. And why did God choose Abraham? Just because. It is clear from reading the Old Testament-- from the Genesis call to the Deuteronomy renewal of covenant to the prophets' reminders-- that Israel became God's covenant people by grace. The Law was given as a way to live as the covenant people of God, not as a means of becoming the covenant people of God. E.P Sanders has described Judaism-- at least in its Old Testament forms-- as "covenantal nomism": a people who are in covenant with God by grace who now live out according to a particular law.

What does all this mean for the Christian? Here are a two of the main implications:

1. God Has Always Been a God of Grace
If we view Judaism as inherently a religion of legalism, then we view God as a recovering legalist. We are saying that God "tried" a way of doing things-- letting people earn their way to Him-- and then changed and became a "God of grace." Or, we say, as some in the Reformed tradition might, that God gave the Law to frustrate Israel and make them cry out for a Savior. There is certainly something true about that. But to only believe that is to paint God as a drill sergeant, intent on breaking us down to show us who's Boss. Re-thinking Judaism through a careful reading of the Old Testament shows us a God who has always been a God of grace, a God who forms a people for Himself by grace, calling us out and saving us from death by grace.

2. Covenant Faithfulness is Larger than Law-Keeping
Why is David called a man after God's own heart even though he broke a number of the Ten Commandments? Because one key thing that David never did that other kings of Israel and Judah did was worship other gods. In fact, the Old Testament makes a big deal out of idolatry more than any other sin. After the nation of Israel splits in two, the northern kingdom of Israel suffers a worse fate than the southern kingdom of Judah because their kings were blatant in their idolatry and led their people in their ways. Judah had a few faithful kings who tried to turn Judah away from idolatry. When the prophets reach for language to describe Israel's sin, they use the language of adultery (Ezekiel, Jeremiah, and Hosea great examples), calling Israel a harlot and an unfaithful wife. Idolatry is the central sin of the Old Testament because idolatry is covenant unfaithfulness to YHWH. Law-breaking doesn't nullify your status as the people of God. (We will soon see a parallel in the New Covenant between believer's who sin-- i.e. "break the law"-- and believer's who reject their covenant with Christ.)

OK. That's enough for Part 1. Here are the links to Part 2, Part 3, and Part 4.

[For the record, I lean toward the "New Perspective" but don't see it making the so-called "Old Perspective" invalid or incorrect. I am heavily influence by N. T. Wright's attempt to move beyond being wholly either "New" or "Old," as he describes it in "Paul: A Fresh Perspective" and "Justification: God's Plan and Paul's Vision." Also, Yinger's brief book, "The New Perspective on Paul: An Introduction" is a helpful and readable roadmap to the core issues.]

Letter to a 6-year Old Girl from God (Sort of...)

A six-year-old Scottish girl named Lulu wrote a letter to God. It was brief but to the point:

“To God, How did you get invented?”

Lulu's father is not a believer, but sends Lulu to a Scottish Church primary ("elementary") school. Rather than ignoring her letter or choosing to answer it himself, Lulu's father sent her letter to various church leaders-- the Scottish Episcopal Church and the Presbyterians, who sent no reply;and the Scottish Catholics, who sent a theologically complex reply. Thankfully, he also sent it to the Archbishop of Canterbury (Anglican), Rowan Williams, who sent this sweet letter in reply:

"Dear Lulu,

Your dad has sent on your letter and asked if I have any answers. It’s a difficult one! But I think God might reply a bit like this –

‘Dear Lulu – Nobody invented me – but lots of people discovered me and were quite surprised. They discovered me when they looked round at the world and thought it was really beautiful or really mysterious and wondered where it came from. They discovered me when they were very very quiet on their own and felt a sort of peace and love they hadn’t expected.

Then they invented ideas about me – some of them sensible and some of them not very sensible. From time to time I sent them some hints – specially in the life of Jesus – to help them get closer to what I’m really like.

But there was nothing and nobody around before me to invent me. Rather like somebody who writes a story in a book, I started making up the story of the world and eventually invented human beings like you who could ask me awkward questions!’

And then he’d send you lots of love and sign off. I know he doesn’t usually write letters, so I have to do the best I can on his behalf. Lots of love from me too.

+Archbishop Rowan"

If you're looking for a complex, tightly put-together apologetic, this is certainly not it. If you're looking for a theologically comprehensive exposition of the Gospel complete with atonement theories, this is not it. This is written to a 6-year old. It is simple and humble and filled with tenderness. It is warm and personal not abstract and argumentative. There is no shaming of the girl for her question or the phrasing of it or the presupposition behind it. The Archbishop "sees" the little girl and writes of a God who "sees" her too.

Maybe there is something to learn from this approach...

Justice, Judgment, and the Reign of Christ

Tonight was historic. President Obama announced the successful assassination of a dangerous terrorist mastermind. There is much rejoicing in the land.

Yet, as Christians, we seem a bit unsure of our response: Should we be happy? Should we be sad? Should we chant, "USA! USA! USA!" all night long?

The impulse in us to rejoice when a wicked person is brought to justice is right; it is part of the Imago Dei in us. Scriptures like Proverbs 11:10 tell us that when "the wicked perish, there are shouts of joy!"

And yet, there is more than just the image of God in us; there is also the stain of sin. So we don't typically stop with shouts of joy. We often gloat with pride over someone else's demise.

So, what should we make of all this? I suggest a few things:

1. Recognize that Jesus is the world's true Lord and Judge
Psalm 96:10, 13 " Say among the nations, 'The LORD reigns.' The world is firmly established, it cannot be moved; he will judge the peoples with equity...Let all creation rejoice before the LORD, for he comes, he comes to judge the earth. He will judge the world in righteousness and the peoples in his faithfulness."

Throughout the Psalms and the Prophets, we are reminded that YHWH is the Creator-King who will judge the earth. In the New Testament, Paul shows that Jesus is the Messiah and therefore the King who will judge the earth. Only His justice is true justice. And His justice, in its fullness, is future...it's coming. When Christ returns, he will destroy "all dominion, authority and power. For he must reign until he has put all his enemies under his feet" (1 Cor. 15:24-25).  Then, every tear will be wiped away, and there will be no more dying or mourning or pain (Rev. 21:4).

2. Rejoice in justice.
Every sliver of justice we see now, imperfect and tainted as it may be, is a signpost to the Great and True Justice that will one day come. So, it is right to rejoice in justice. And it is good to find a bit of solace and comfort in knowing that a person who has inflicted so much pain has been brought to an end. But we cannot fool ourselves into believing, as the world does, that human justice is the goal. It is not. In the end we know that "human anger does not produce the righteousness that God desires" (James 1:20). Human justice cannot heal or restore or undo. Only God's justice, His great righteousness, justice, and peace-- the Biblical marks of His reign!-- can do that. Inasmuch as we rejoice in justice here and now as signposts of Justice to come, we do well.

3. Be humble about being the instrument of justice.
The tricky thing is that, at least in the Old Testament, God used nations to execute judgment on other nations. You can read stretches in the books of Isaiah and Jeremiah where God announces that He will use Babylon or Assyria to judge Israel and Judah for their unfaithfulness, but then follows it up with judgment for Babylon and Assyria for their own wickedness!

The short book of Obadiah is about Edom being judged for standing by in Judah's day of destruction, for gloating and mocking, and taking pride in their own secure position. The point is this: one nation may play a part in God executing justice among the nations; another nation may be spared as they watch; but all will one day give an account before the same Judge.

4. Pray.
If the Church is really to live as a colony of Heaven on earth, citizens from another Kingdom living as resident aliens within these human kingdoms, we must pledge our allegiance to Christ as King. To hope in a human government or military-- as honorable and faithful as they may be-- above hoping in Christ as King is a tragic mistake. We cannot trust in Caesar while we confess Christ as Lord. The first Christians were intentional about taking "Caesar language"-- "lord", "prince of peace", "gospel", etc-- and applying it to Christ as the True Lord and King and Hope of the nations. In doing so, they were calling out Caesar to be a sham, and Christ as the long-awaited King.

So, we pray as the first Christians did: "Even so, come, Lord Jesus, come!"

We pray as Jesus taught us to: "Your Kingdom come, Your will be done, on earth as it is in heaven."