NPP types often claim that the Reformers projected their own issues back into their interpretations of Paul. No doubt that happened, but (influenced by Augustine’s treatment of Pauline theology) they were more careful to note that Paul’s central concern was with Jew/Gentile questions than they are often credited.
The Bern Synod of 1532, for instance, has four full chapters on the differences between the preaching of the gospel in a Jewish context and a Gentile context. The section ends up defending the notion that Christian preachers should “adopt the mode of preaching which the apostle employed among the Gentiles” since they are preaching to Gentiles, and this means “exposing sin by reference to Christ rather than by the law.” (Interesting that they reject a law/gospel scheme!)
But several chapters of the confession are a historically sensitive summary of the apostolic mission to Jews and Gentiles. They even recognize that Paul’s image of the law as “pedagogue” is a redemptive-historical analogy: “the believing Gentile does not need a legal schooolmaster, for he has already attained the freedom of sonship.”
I am drawing from James Dennison’s wonderful collection, Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523-1552 
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