Paul’s theology was not systematic by any means. It was occasional and pastoral in nature. If one were to just look at the Book of Romans to determine the character of Paul’s theology, one might think that it was systematic in nature. However, when you look at the specific issues Paul addressed in each of his Epistles it becomes clear that it was occasional and pastoral.
The Big Picture
In Acts, Luke stated that they went on the missionary journey to strengthen the disciples (Acts 18:23). One must draw from all biblical information on Paul to develop a full picture of his theology. Elwell and Yarbrough state “On purely scholarly grounds it is not irresponsible to draw from the entire thirteen-letter New Testament collection in summarizing Paul’s theology.”[1]
The Center
Christ is at the center of all of Paul’s teaching.
Although Paul focused much of his attention on the Cross and the Resurrection, his teaching on the gospel can hardly be considered truncated.
Paul spent much time and effort to show Christ’s preeminence in God’s plan for mankind.
One can see this very clearly in the book of Colossians when Paul stated, “And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence” (Colossians 1:18). To Paul, Jesus’ life, death, and resurrection meant everything. Pertaining to the resurrection, Paul stated “And if Christ is not risen, your faith is futile; you are still in your sins!” (1 Corinthians 15:14).
Opinions on the Overarching Metanarrative
Scholars such as Mark D. Nanos believe that Paul’s overarching metanarrative is eschatological. Nanos held that, with Paul, the separation between Christianity and Judaism is one of timing, or the “chronometrical” order of end time events.[2] Nanos is correct when he stated that Paul never gave up his following of Torah, but he did believe that the end of the ages had arrived as prophesied in the Old Testament, or at least the dawning of that age.[3] Nanos claimed that Paul called for all Jewish believers in Christ to continue to follow the practices of Judaism. Evidence of this new age is shown in Paul reaching out to all the world, the Gentiles.
However, compelling as this argument may be, scholars such as Thomas R. Schreiner regard Christology as the overarching metanarrative.
In his analysis of Schreiner, Michael Bird states that “Schreiner regards Christ as the center of Paul’s framework since Christ is the goal of God’s purposes.”[4] Bird continued to stress Schreiner’s position on Christ’s priority in Paul’s teaching, “As for the significance of Jesus Christ for Paul, Schreiner contends that Jesus is the heart and soul of Pauline theology and that he permeates every topic of Paul’s theological thought.”[5]
Based on these opinions and the obvious focus Paul places on Christ throughout his writings, his overarching metanarrative appears to lean toward Christology.
In Justification: Five views, the authors cited German Lutheran theologian Wolfhart Pannenberg, when talking about justification, as stating “For Paul this center is Jesus Christ.”[6] This centering on Jesus Christ is seen again and again, as Paul makes it very clear that He is the Son of God and the long-awaited Messiah.
Not Only Faith Versus Law
If we exempt Romans and Galatians, Paul’s writings cannot be reduced to a theological center that involves “justification by faith” versus “justification by law-keeping.” While Paul did focus on this issue at times, he also focused on other specific issues.
For instance, there is a large section in 1 Corinthians where Paul talks about the proper use of gifts. This was an issue particular to the Corinthian church and it had nothing to do with the doctrine surrounding justification.
Another example is in the pastoral epistles of 1 & 2 Timothy and Titus as they do not even mention justification, but focus on giving the church leaders advice for pastoring their congregations.
Paul and Judaism
Regarding the overall perspective from which one views Paul’s teachings; the Lutheran perspective is one that sees Judaism as a strict adherence to Mosaic Laws. Mark J. Keown states
“The ‘Old Perspective’ on Paul saw Judaism as a legalistic religion requiring flawless law (works) observance for salvation.”[7] This “Old Perspective” is similar to Lutheran views of Judaism and does not separate the ten commandments and ceremonial law.
If there was any question about what Paul meant when he spoke about “works of the law”, Barnett cited Luther as stating, “Therefore one should not make a distinction between the Decalogue and ceremonial laws.”[8]
In contrast, the new perspective does not view Judaism as claiming that salvation comes from a strict adherence to the Law. In Mark J. Keown’s analysis of E.P. Sanders, he stated “He [Sanders] put forward the thesis that Second Temple Judaism was not a legalistic religion of self-righteousness but a religion based on grace and election.”[9]
This “New Perspective” has caused much debate as to Paul’s view of Judaism. The problem with the new perspective is that it can tend to minimize Christ’s atoning work.
Barnett stated that “Because the ‘New Perspective’ on Paul, as expounded by Dunn, diminishes the depth and immoveable character of sin it tends also to diminish the sin-bearing work of Christ.”[10]
While Lutheran thought may have gone too far in one direction regarding their view on Judaism, the pendulum may have also gone too far with the “New Perspective.” The answer may lie somewhere in between these two views.
Stay tuned for the final segment of Perspective on Paul, with Part 4 of 4-Significance.
References
[1] Elwell and Yarbrough, Encountering the New Testament, 243.
[2] Mark D. Nanos, “A Jewish View,” in Four Views on the Apostle Paul, ed. Stanley N. Gundry and Michael F. Bird, Zondervan Counterpoints Series (Grand Rapids, MI: Zondervan, 2012), 179–181.
[3] Ibid, 166-167.
[4] Michael F. Bird, “Introduction,” in Four Views on the Apostle Paul, ed. Stanley N. Gundry and Michael F. Bird, Zondervan Counterpoints Series (Grand Rapids, MI: Zondervan, 2012), 12.
[5] Ibid.
[6] Paul Rhodes Eddy, James K. Beilby, and Steven E. Enderlein, “Justification in Historical Perspective,” in Justification: Five Views, ed. James K. Beilby, Paul Rhodes Eddy, and Steven E. Eenderlein, Spectrum Multiview Book Series (Downers Grove, IL: IVP Academic, 2011), 51.
[7] Mark J. Keown, Discovering the New Testament: An Introduction to Its Background, Theology, and Themes: The Pauline Letters, vol. II (Bellingham, WA: Lexham Press, 2021), 422.
[8] Mark J. Keown, Discovering the New Testament, 422.
[9] Ibid.
[10] Paul Barnett, Galatians: Defending the Truth, ed. Paul Barnett, Reading the Bible Today Series (Sydney, South NSW: Aquila Press, 2012), 197.
Dan Buteau has been married for the last 33 years and is a father of four adult children. He is also a grandfather to five children. He serves as a Pastor at a church in southern Maine. He has a Bachelor’s Degree in Math Studies from Granite State University and he is currently a Master’s of Theology student at Liberty University. In addition, Dan served in the United States Marine Corps for four years and is retired from a 25-year career in law enforcement. He has a hunger and thirst for the Word of God and is continuing to obey the calling of his Savior, Jesus Christ, as he carries out the Great Commission.
