Karl Olav Sandnes, «Prophet-Like Apostle: A Note on the "Radical New Perspective" in Pauline Studies», Vol. 96 (2015) 550-564
The question of Paul's prophet-like apostolate has gained renewed interest due to the "Radical New Perspective", claiming that Paul remained fully within the confines of his Jewish identity. His prophetic call to become an apostle (Galatians 1) serves to substantiate that. The only new thing is that Paul came to a new understanding of the time, i.e. the time for the ingathering of the Gentiles had arrived (Pamela Eisenbaum). The present article argues that the prophetic model is not sufficient to explain how the Damascus event influenced the apostle's theology and mission. This event initiated a process of "slow conversion" as well.
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erence can be made to Jer 1,5-6 and Isa 42,6-7; 49,6. In Rom 11,13-
15, Paul presents this primary mission of his as instrumental to
bring salvation to the Jews, thus joining the aim attributed to the
prophets more widely 11. However, when Paul in Galatians says that
he has been entrusted with the gospel to the nations (2,7), this target
of his becomes deeply involved in his theological re-orientation
which finds no analogy in the prophetic traditions.
In Galatians 1, Paul places himself “within the stream of the
prophetic tradition” 12. Thus the prophetic legacy in Paul’s self-un-
derstanding, with emphasis on his call, enhances continuity and his
being firmly embedded within the Jewish tradition. Nonetheless,
some peculiarities come into view as well, and they need to be account-
ed for: the emphasis on euvaggeli,zomai; the Christocentric nature
of his mission; the fact that Paul is called to preach what was shown
him in his inaugural vision, and also that his Damascus revelation
works paradigmatically vis-à-vis his addressees in Galatians (see
more below). All these observations cumulatively imply that Paul,
albeit enrolled among the prophets of old, is a “prophet” for a time
that also sets him apart from them. Pamela Eisenbaum says that “if
there was any conversion for Paul, it was a conversion about what
time it was in history” 13. While I think this insight paves the way
for recognizing further developments in Paul, Eisenbaum goes on
to exclude any re-orientation beyond that.
2. Damascus as Paradigm: An Altered Perspective
This paves the way for some further considerations on how his
call works within this epistle. Paul says that his call to become an
apostle was also an act of God’s grace (cf. 1 Cor 15,10). I have pre-
viously pointed out that the forgiveness of his persecution of the
Christ-believers was analogous to the prophetic motif of “overcom-
ing the insufficiency of the one called,” a typical feature in call nar-
ratives of the Old Testament (Exod 3,11; Isa 6,5; Jer 1,6; Ezek
11
For prophetic elements in Roman 9–11 more widely, see C.A. EVANS,
“Paul and the Prophets: Prophetic Criticism in the Epistle to the Romans (with
special reference to Romans 9–11)”, Romans and the People of God. Essays in
Honor of Gordon D. Fee on the Occasion of his 65th Birthday (eds. S.K. SODER-
LUND – N.T. WRIGHT) (Grand Rapids, MI – Cambridge U.K. 1999) 115-128.
12
AERNIE, Paul, 137.
13
EISENBAUM, Paul, 219.