The New Perspective on Paul: Evaluation and Critique

The New Perspective The New Perspective on Paul: on Paul:

Evaluation and Evaluation and CritiqueCritique

What is the New Perspective?What is the New Perspective? History of the NPP: the writers and their History of the NPP: the writers and their

writingswritings Beliefs of the NPPBeliefs of the NPP

What is the Old Perspective?What is the Old Perspective? Essential beliefs Essential beliefs Responses of the Old Perspective to the Responses of the Old Perspective to the

NPPNPP

What can we learn from this What can we learn from this discussion?discussion?

What is the New Perspective?What is the New Perspective?

What Paul finds wrong with JudaismWhat Paul finds wrong with Judaism: : For Sanders, Judaism was wrong because For Sanders, Judaism was wrong because

Christianity was right.Christianity was right. PPJ, PPJ, 552: “This is what Paul finds wrong in 552: “This is what Paul finds wrong in

Judaism: it is not Christianity.”Judaism: it is not Christianity.” Law, Law, 47: “What is wrong with the law, and 47: “What is wrong with the law, and

thus with Judaism, is that it does not thus with Judaism, is that it does not provide for God’s ultimate purpose, that provide for God’s ultimate purpose, that of saving the entire world through faith in of saving the entire world through faith in Christ.”Christ.”


What Paul finds wrong with JudaismWhat Paul finds wrong with Judaism: : For Dunn and Wright, Judaism was wrong For Dunn and Wright, Judaism was wrong

because it demonstrated nationalistic because it demonstrated nationalistic pride, ethnocentrism, and racism in pride, ethnocentrism, and racism in regard to the inclusion of Gentiles.regard to the inclusion of Gentiles.


What Paul finds wrong with JudaismWhat Paul finds wrong with Judaism: : Wright, “History,” 65: “If we ask how it is Wright, “History,” 65: “If we ask how it is

that Israel has missed her vocation, that Israel has missed her vocation, Paul’s answer is that she is guilty not of Paul’s answer is that she is guilty not of ‘legalism’ or ‘works-righteousness’ but of ‘legalism’ or ‘works-righteousness’ but of what I call ‘national righteousness,’ the what I call ‘national righteousness,’ the belief that fleshly Jewish descent belief that fleshly Jewish descent guarantees membership of God’s true guarantees membership of God’s true covenant people.” covenant people.”


What Paul finds wrong with JudaismWhat Paul finds wrong with Judaism: : Dunn, “Justice,” 14: “The classic Dunn, “Justice,” 14: “The classic

Protestant understanding of Protestant understanding of justification . . . has missed or justification . . . has missed or downplayed what was probably the most downplayed what was probably the most important aspect of the doctrine for Paul important aspect of the doctrine for Paul himself . . ., the fundamental critique of himself . . ., the fundamental critique of Israel’s tendency to nationalist Israel’s tendency to nationalist presumption, not to say racial pride.”presumption, not to say racial pride.”


Justification:Justification: The maintenance of one’s covenantal The maintenance of one’s covenantal

status before God, i.e., staying in right status before God, i.e., staying in right relationship with God; declaring relationship with God; declaring someone to be a part of the covenant someone to be a part of the covenant people.people.

Dunn, “New Perspective,” 190: “God’s Dunn, “New Perspective,” 190: “God’s justification is . . . God’s justification is . . . God’s acknowledgement that someone is in acknowledgement that someone is in the covenant.”the covenant.”


Justification:Justification: Wright, Wright, Justification, Justification, 96: “For Paul, 96: “For Paul,

‘justification’ . . . always had in mind ‘justification’ . . . always had in mind God’s declaration of membership, and God’s declaration of membership, and that this always referred specifically to that this always referred specifically to the coming together of Jews and the coming together of Jews and Gentiles in faithful membership of the Gentiles in faithful membership of the Christian family.” Christian family.”

Wright, Wright, Justification, Justification, 100: “[Justification] 100: “[Justification] denotes a status. . . . It means denotes a status. . . . It means ‘membership in God’s true family.’” ‘membership in God’s true family.’”


Justification:Justification: Donaldson, Donaldson, Paul, Paul, 171: 171:

“Righteousness . . . is a covenant term: “Righteousness . . . is a covenant term: to say that one is righteous is not, in to say that one is righteous is not, in the first instance, to say that the the first instance, to say that the person conforms with some absolute person conforms with some absolute standard of moral perfection, but that standard of moral perfection, but that the person is a member in good the person is a member in good standing of the covenant community.”standing of the covenant community.”

What is the New Perspective?What is the New Perspective? Justification:Justification:

Since N. T. Wright has written the most Since N. T. Wright has written the most detailed description of justification detailed description of justification among the NPP advocates, we need to among the NPP advocates, we need to delineate the significant points of his delineate the significant points of his understanding of justification:understanding of justification:

1. The righteousness of God is God’s 1. The righteousness of God is God’s faithfulness to his covenant; it speaks faithfulness to his covenant; it speaks about what God does, i.e., an effect of about what God does, i.e., an effect of his righteousness, rather than who God his righteousness, rather than who God is, i.e., possessing the attribute of is, i.e., possessing the attribute of righteousness. righteousness.


Thus, Wright treats the righteousness of Thus, Wright treats the righteousness of God merely in terms of the actions of God merely in terms of the actions of the Judge rather than in terms of his the Judge rather than in terms of his attribute of righteousness.attribute of righteousness.

““For a reader of the Septuagint . . . ‘the For a reader of the Septuagint . . . ‘the righteousness of God’ would have one righteousness of God’ would have one obvious meaning: God’s own obvious meaning: God’s own faithfulness to his promises, to the faithfulness to his promises, to the covenant.” (covenant.” (What Paul Said, What Paul Said, 96) 96)


Justification:Justification:

God’s righteousness is “his faithfulness God’s righteousness is “his faithfulness to his covenant promises to Abraham” to his covenant promises to Abraham” ((Climax of the Covenant, Climax of the Covenant, 36).36).

““[God’s] ‘righteousness’ connotes the [God’s] ‘righteousness’ connotes the notion of God’s covenant faithfulness notion of God’s covenant faithfulness because of which he [saves]” because of which he [saves]” ((Justification, Justification, 52).52).



2. The justification of the sinner is “the 2. The justification of the sinner is “the status that someone has when the court status that someone has when the court has found in their favor” (has found in their favor” (Justification, Justification, 69). And what is that status? This 69). And what is that status? This justification is the declaration that justification is the declaration that someone is in the covenant. someone is in the covenant. “’Justification,’ as seen in 3:24-26, “’Justification,’ as seen in 3:24-26, means that those who believe in Jesus means that those who believe in Jesus Christ are declared to be members of Christ are declared to be members of the true covenant family” (the true covenant family” (What Saint What Saint Paul Really Said, Paul Really Said, 129).129).


Justification:Justification: 2a. The basis of this declaration is the 2a. The basis of this declaration is the

person’s faith: “on the basis of faith we . . . person’s faith: “on the basis of faith we . . . receive the verdict ‘member of the family’” receive the verdict ‘member of the family’” ((Justification, Justification, 112).112).

2b. The reason people are declared to be 2b. The reason people are declared to be members of the covenant family is the members of the covenant family is the faithful death of the Messiah. This is why “the faithful death of the Messiah. This is why “the faith of Jesus Christ” is understood as a faith of Jesus Christ” is understood as a subjective genitive, i.e., “faithfulness of Jesus subjective genitive, i.e., “faithfulness of Jesus Christ,” rather than as an objective genitive, Christ,” rather than as an objective genitive, i.e., “faith in Jesus Christ.” i.e., “faith in Jesus Christ.”



““God always intended that his purposes God always intended that his purposes would be accomplished through faithful would be accomplished through faithful Israel [note Wright’s understanding of Israel [note Wright’s understanding of the meaning of ‘covenant’ as God’s the meaning of ‘covenant’ as God’s single plan through Israel for the world]. single plan through Israel for the world]. That has now happened . . . in the That has now happened . . . in the single person of Israel’s faithful single person of Israel’s faithful representative” (representative” (Justification, Justification, 114).114).



3. Because justification is the declaration 3. Because justification is the declaration that a Christian is in the covenant that a Christian is in the covenant family, the concept of receiving Christ’s family, the concept of receiving Christ’s righteousness as a result of that righteousness as a result of that declaration is a “category mistake.” In declaration is a “category mistake.” In other words, Wright has no room in his other words, Wright has no room in his explanation of justification for the explanation of justification for the concept of imputed righteousness.concept of imputed righteousness.



““If we use the language of the law-court, If we use the language of the law-court, it makes no sense whatever to say that it makes no sense whatever to say that the judge imputes, imparts, bequeaths, the judge imputes, imparts, bequeaths, conveys or otherwise transfers his conveys or otherwise transfers his righteousness to either the plaintiff or righteousness to either the plaintiff or the defendant. Righteousness is not an the defendant. Righteousness is not an object, a substance or a gas which can object, a substance or a gas which can be passed across the courtroom. For be passed across the courtroom. For the Judge to be righteousthe Judge to be righteous



does not mean that the court has found does not mean that the court has found in his favour. For the plaintiff or in his favour. For the plaintiff or defendant to be righteous does not defendant to be righteous does not mean that he or she has tried the case mean that he or she has tried the case properly or impartially. To imagine the properly or impartially. To imagine the defendant somehow receiving the defendant somehow receiving the judge’s righteousness is simply a judge’s righteousness is simply a category mistake. That is not how the category mistake. That is not how the language works. . . . If and when God language works. . . . If and when God



does act to vindicate his people, his does act to vindicate his people, his people will then, metaphorically people will then, metaphorically speaking, have the status of speaking, have the status of ‘righteousness.’ . . . But the ‘righteousness.’ . . . But the righteousness they have will not be righteousness they have will not be God’s own righteousness. That makes God’s own righteousness. That makes no sense at all” (no sense at all” (What Saint Paul Really What Saint Paul Really Said, Said, 98-99). And in case Wright might 98-99). And in case Wright might have wanted to adjust this statement at have wanted to adjust this statement at all, he states in his most all, he states in his most



recent book (recent book (Justification, Justification, 133-34), “It is 133-34), “It is quite illegitimate to seize on [Paul’s ‘in quite illegitimate to seize on [Paul’s ‘in Christ’ language] and say that therefore Christ’ language] and say that therefore [Christians] have something called ‘the [Christians] have something called ‘the righteousness of Christ’ imputed to righteousness of Christ’ imputed to them.”them.”


Justification:Justification: Wright is much happier to see the Wright is much happier to see the

benefits of Christ coming to believers benefits of Christ coming to believers by virtue of their union with Christ. “The by virtue of their union with Christ. “The people over whom that verdict people over whom that verdict (‘righteous,’ ‘members of God’s family’) (‘righteous,’ ‘members of God’s family’) is issued are those who are ‘in the is issued are those who are ‘in the Messiah’” (Messiah’” (Justification, Justification, 101).101).



4. The law-court scene during which 4. The law-court scene during which believer’s are declared to be in the believer’s are declared to be in the covenant is the final judgment. And the covenant is the final judgment. And the basis of that final judgment is the death basis of that final judgment is the death of Christ of Christ andand the life lived by the the life lived by the Christian. Christian.



““Paul has . . . spoken in Romans 2 about Paul has . . . spoken in Romans 2 about the final justification of God’s people on the final justification of God’s people on the basis of their whole life” (the basis of their whole life” (Fresh Fresh Perspective, Perspective, 121).121).

““Present justification declares, on the Present justification declares, on the basis of faith, what future justification basis of faith, what future justification will affirm publicly (according to [Rom] will affirm publicly (according to [Rom] 2:14-16 and 8:9-11) on the basis of the 2:14-16 and 8:9-11) on the basis of the entire life” (entire life” (What Paul Said, What Paul Said, 129). 129).


““This declaration, this vindication, occurs This declaration, this vindication, occurs twice. It occurs in the future . . . on the twice. It occurs in the future . . . on the basis of the entire life a person has led basis of the entire life a person has led in the power of the Spirit – that is, it in the power of the Spirit – that is, it occurs on the basis of ‘works’ in Paul’s occurs on the basis of ‘works’ in Paul’s redefined sense. And near the heart of redefined sense. And near the heart of Paul’s theology, it occurs in the present Paul’s theology, it occurs in the present as an anticipation of that future verdict, as an anticipation of that future verdict, when someone responding in believing when someone responding in believing obedience to the call of the gospel, obedience to the call of the gospel, believes that Jesus is Lord and that God believes that Jesus is Lord and that God raised him from the dead” (“New raised him from the dead” (“New Perspectives,” 260). Perspectives,” 260).


““Works of the Law”:Works of the Law”: Covenant works, i.e., Jewish identity Covenant works, i.e., Jewish identity

markers; works done in obedience to markers; works done in obedience to the law of the covenant, particularly the law of the covenant, particularly observances of the law that were observances of the law that were characteristically and distinctively characteristically and distinctively Jewish such as circumcision, Jewish such as circumcision, observance of Jewish calendar days and observance of Jewish calendar days and food laws. Works of the law are bad, not food laws. Works of the law are bad, not because they show the desire to gain because they show the desire to gain favor withfavor with


““Works of the Law”:Works of the Law”:

God by doing good works but because God by doing good works but because they are Jewish and do not include they are Jewish and do not include Gentiles.Gentiles.

Sanders, Sanders, Law, Law, 20: “The question is not 20: “The question is not about how many good deeds an about how many good deeds an individual must present before God to be individual must present before God to be declared righteous at the judgment, but, declared righteous at the judgment, but, to repeat, whether or not Paul’s Gentile to repeat, whether or not Paul’s Gentile converts must accept the Jewish law in converts must accept the Jewish law in order to enter the people of God or to be order to enter the people of God or to be counted truly members.”counted truly members.”


““Works of the Law”:Works of the Law”: Wright, Wright, What Paul Said, What Paul Said, 130: “[Israel] 130: “[Israel]

was determined to have her covenant was determined to have her covenant membership demarcated by works of membership demarcated by works of Torah, that is, by the things that kept Torah, that is, by the things that kept that membership confined to Jews and that membership confined to Jews and Jews only.”Jews only.”

Dunn, “Works of the Law,” 109: “‘Works Dunn, “Works of the Law,” 109: “‘Works of the law’ do not denote any attempt of the law’ do not denote any attempt to earn favour with God. . . . What we to earn favour with God. . . . What we do see, and see in plenty, is a Jewish do see, and see in plenty, is a Jewish assumption of ‘favoured nation’ status, assumption of ‘favoured nation’ status, and the corollary and the corollary



assumption that even when Jews sin it is assumption that even when Jews sin it is not so serious as Gentile sin. It is this not so serious as Gentile sin. It is this attitude and misapprehension which attitude and misapprehension which Paul sums up in the confidence of Paul sums up in the confidence of justification by works of the law. The justification by works of the law. The clear implication being that it is his clear implication being that it is his ‘works of the law’ (since they maintain ‘works of the law’ (since they maintain his covenant status and document his his covenant status and document his distinctiveness from Gentile sinners)distinctiveness from Gentile sinners)



which give the ‘Jew’ his false confidence which give the ‘Jew’ his false confidence and which cloak the seriousness of his and which cloak the seriousness of his sin.” sin.”

Dunn, Dunn, Theology, Theology, 363-64: “’Works of the 363-64: “’Works of the law’ are what distinguish Jew from law’ are what distinguish Jew from Gentile. To affirm justification by works Gentile. To affirm justification by works of the law is to affirm that justification of the law is to affirm that justification is for Jews only, is to require that is for Jews only, is to require that Gentile believers take on the persona Gentile believers take on the persona and practices of the Jewish people.”and practices of the Jewish people.”


What is the Gospel?What is the Gospel? NPP advocates tend to emphasize a NPP advocates tend to emphasize a

“big Gospel” in one sense while at the “big Gospel” in one sense while at the same time minimizing the essence of same time minimizing the essence of what the Gospel message should be.what the Gospel message should be.

N. T. Wright offers the following cryptic N. T. Wright offers the following cryptic statements about the definition of the statements about the definition of the Gospel:Gospel:

““The announcement of the gospel The announcement of the gospel results in people being saved. . . . But results in people being saved. . . . But ‘the Gospel’‘the Gospel’


What is the Gospel?What is the Gospel?

itself, strictly speaking, is the narrative itself, strictly speaking, is the narrative proclamation of King Jesus” (Wright, proclamation of King Jesus” (Wright, What Paul Said, What Paul Said, 45).45).

““The crucified Jesus of Nazareth [has] The crucified Jesus of Nazareth [has] been raised from the dead; that he was been raised from the dead; that he was thereby proved to be Israel’s Messiah; thereby proved to be Israel’s Messiah; that he was thereby installed as Lord of that he was thereby installed as Lord of the world” (Wright, the world” (Wright, What Paul Said, What Paul Said, 46).46).

What is the New Perspective?What is the New Perspective? What is the Gospel?What is the Gospel?

“‘“‘The Gospel’ is a message primarily The Gospel’ is a message primarily about Jesus, and about what the one about Jesus, and about what the one true God has done and is doing through true God has done and is doing through him” (Wright, him” (Wright, Justification, Justification, 156).156).

Wright notes four aspects about the Wright notes four aspects about the Gospel as he articulates it (Wright Gospel as he articulates it (Wright What What Paul Said, Paul Said, 60):60):

1. “In Jesus . . . the decisive victory has 1. “In Jesus . . . the decisive victory has been won over all the powers of evil.”been won over all the powers of evil.”


What is the Gospel?What is the Gospel?

2. “In Jesus’ resurrection the New Age 2. “In Jesus’ resurrection the New Age has dawned.”has dawned.”

3. “The crucified and risen Jesus was, all 3. “The crucified and risen Jesus was, all along, Israel’s Messiah, her along, Israel’s Messiah, her representative king.”representative king.”

4. “Jesus was therefore also the Lord, the 4. “Jesus was therefore also the Lord, the true king of the world, the one at whose true king of the world, the one at whose name every knee would bow.” name every knee would bow.”

What is the New Perspective?What is the New Perspective? What is the Gospel?What is the Gospel?

The Gospel is not just for the individual, in The Gospel is not just for the individual, in fact for the NPP it is much more corporate fact for the NPP it is much more corporate and wide-sweeping:and wide-sweeping:

““The gospel is not . . . a set of techniques The gospel is not . . . a set of techniques for making people Christians. Nor is it a for making people Christians. Nor is it a set of systematic theological reflections, set of systematic theological reflections, however important. The gospel is the however important. The gospel is the announcement that Jesus is Lord – Lord of announcement that Jesus is Lord – Lord of the world, Lord of the cosmos, Lord of the the world, Lord of the cosmos, Lord of the earth, of the ozone layer, of whales and earth, of the ozone layer, of whales and waterfalls, or trees and tortoises” (Wright, waterfalls, or trees and tortoises” (Wright, What Paul Said, What Paul Said, 153-54).153-54).


What is the Gospel?What is the Gospel? ““The doctrine of justification by faith is The doctrine of justification by faith is

not what Paul means by ‘the gospel’” not what Paul means by ‘the gospel’” (Wright, (Wright, What Paul Said, What Paul Said, 132).132).

“‘“‘The gospel’ is not an account of how The gospel’ is not an account of how people get saved” (Wright, people get saved” (Wright, What Paul What Paul Said, Said, 133).133).

““Paul’s gospel to the pagans was not a Paul’s gospel to the pagans was not a philosophy of life. Nor was it, even, a philosophy of life. Nor was it, even, a doctrine about how to get saved” doctrine about how to get saved” (Wright, (Wright, What Paul Said, What Paul Said, 90).90).


What is the Gospel?What is the Gospel? ““The gospel is not . . . a set of The gospel is not . . . a set of

techniques for making people techniques for making people Christians” (Wright, Christians” (Wright, What Paul Said, What Paul Said, 60).60).


What is the Bible’s Big Idea/Storyline What is the Bible’s Big Idea/Storyline in relation to Soteriology?in relation to Soteriology? ““The key question facing Judaism as a The key question facing Judaism as a

whole was not about individual whole was not about individual salvation, but about God’s purposes for salvation, but about God’s purposes for Israel and the world” (Wright, Israel and the world” (Wright, Justification, Justification, 56-57).56-57).


What is the Bible’s Big Idea/Storyline What is the Bible’s Big Idea/Storyline in relation to Soteriology?in relation to Soteriology? ““There was indeed one divine purpose, There was indeed one divine purpose,

from creation through Abraham and from creation through Abraham and Moses to the monarchy and the Moses to the monarchy and the prophets, and on into the long exile prophets, and on into the long exile from which God’s people had now from which God’s people had now emerged” (Wright, emerged” (Wright, Justification, Justification, 58).58).


What is the Bible’s Big Idea/Storyline What is the Bible’s Big Idea/Storyline in relation to Soteriology?in relation to Soteriology? ““Paul’s view of God’s purpose is that Paul’s view of God’s purpose is that

God, the creator, called Abraham so God, the creator, called Abraham so that through his family he, God, could that through his family he, God, could rescue the world from its plight” rescue the world from its plight” (Wright, (Wright, Justification, Justification, 73).73).


What is the Bible’s Big Idea/Storyline What is the Bible’s Big Idea/Storyline in relation to Soteriology?in relation to Soteriology? ““This single purpose, this plan-through-This single purpose, this plan-through-

Israel-for-the-world, this reason-God-Israel-for-the-world, this reason-God-called-Abraham (you can see why I called-Abraham (you can see why I prefer the shorthand ‘covenant’ . . .) prefer the shorthand ‘covenant’ . . .) finally came to fruition with Jesus finally came to fruition with Jesus Christ” (Wright, Christ” (Wright, Justification, Justification, 74).74).


What is the Bible’s Big Idea/Storyline What is the Bible’s Big Idea/Storyline in relation to Soteriology?in relation to Soteriology? ““The ‘covenant’ . . . is not something The ‘covenant’ . . . is not something

other than God’s determination to deal other than God’s determination to deal with evil once and for all and so put the with evil once and for all and so put the whole creation (and humankind with it) whole creation (and humankind with it) right at last” (Wright, right at last” (Wright, Justification, Justification, 74).74).


What is the Bible’s Big Idea/Storyline What is the Bible’s Big Idea/Storyline in relation to Soteriology?in relation to Soteriology? For Wright (For Wright (Justification, Justification, 74-75) the 74-75) the

“covenant” (which is God’s purpose for “covenant” (which is God’s purpose for the world) can be described in four the world) can be described in four steps:steps:

1. The Israelites of the OT and the 21. The Israelites of the OT and the 2ndnd temple period saw themselves as the temple period saw themselves as the people of the creator God whose people of the creator God whose purposes stretched beyond them and purposes stretched beyond them and out into the wider world.out into the wider world.


What is the Bible’s Big Idea/Storyline What is the Bible’s Big Idea/Storyline in relation to Soteriology?in relation to Soteriology?

2. The particular focus of this purpose is 2. The particular focus of this purpose is centered on the story of Abraham with centered on the story of Abraham with whom God established a covenant (Gen whom God established a covenant (Gen 15 and 17); this covenant’s promises 15 and 17); this covenant’s promises and warnings are delineated in and warnings are delineated in Deuteronomy 27-30. Deuteronomy 27-30.



3. There was a sense in 23. There was a sense in 2ndnd temple temple Judaism that this single story of God Judaism that this single story of God with his people Israel was continuing to with his people Israel was continuing to move forwards towards whatever move forwards towards whatever fulfillment God might eventually have in fulfillment God might eventually have in mind.mind.



4. Paul holds onto this story and rethinks 4. Paul holds onto this story and rethinks it in the light of Jesus “through whom at it in the light of Jesus “through whom at last the one God would fulfill the one last the one God would fulfill the one plan to accomplish the one purpose, to plan to accomplish the one purpose, to rid the world of sin and establish his rid the world of sin and establish his new creation and [in the light] of the new creation and [in the light] of the holy spirit, the operating power of the holy spirit, the operating power of the [covenant].”[covenant].”


What is the Bible’s Big Idea/Storyline What is the Bible’s Big Idea/Storyline in relation to Soteriology?in relation to Soteriology? One particularly unique element One particularly unique element

emphasized by Wright in this storyline emphasized by Wright in this storyline is the idea of the covenantal curse of is the idea of the covenantal curse of the ongoing exile that Israel was the ongoing exile that Israel was experiencing as she awaited God’s experiencing as she awaited God’s release from exile: “Many first-century release from exile: “Many first-century Jews thought of the period they wereJews thought of the period they were living in living in

What is the New Perspective?What is the New Perspective? What is the Bible’s Big Idea/Storyline What is the Bible’s Big Idea/Storyline

in relation to Soteriology?in relation to Soteriology? as the continuation of a great scriptural as the continuation of a great scriptural

narrative, and of the moment they narrative, and of the moment they themselves were in as late on within themselves were in as late on within the ‘continuing exile’ of Daniel 9” the ‘continuing exile’ of Daniel 9” (Wright, (Wright, Justification, Justification, 42).42).

Jesus is the one who will help to bring Jesus is the one who will help to bring this exile to an end.this exile to an end.


What is the Bible’s Big Idea/Storyline What is the Bible’s Big Idea/Storyline in relation to Soteriology?in relation to Soteriology? To summarize this storyline: “God had a To summarize this storyline: “God had a

single plan all along through which he single plan all along through which he intended to rescue the world and the intended to rescue the world and the human race, and that this single plan human race, and that this single plan was centered upon the call of Israel, a was centered upon the call of Israel, a call which Paul saw coming to fruition in call which Paul saw coming to fruition in Israel’s representative, the Messiah” Israel’s representative, the Messiah” (Wright, (Wright, Justification, Justification, 18-19).18-19).


What is the Bible’s Big Idea/Storyline What is the Bible’s Big Idea/Storyline in relation to Soteriology?in relation to Soteriology? In order to be included in this storyline, In order to be included in this storyline,

people need to receive justification, the people need to receive justification, the status of being in the covenant family.status of being in the covenant family.

Documents

The New Perspective on Paul: Evaluation and Critique