as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord Romans 5:21
Might Reign – Mark Seifrid makes an interesting observation about Paul’s tension between law and grace. He points out that the same tension is found in the apocryphal literature of Paul’s time. Paul’s choice of verb (basileuse)[1] seems to suggest that one of the functions of the law is “to provide a way to obedience that gives life in the age to come.”[2] This echoes the thought of the apocryphal book 2 Esdras 3:20, “And yet You took not away from them a wicked heart, that Your law might bring forth fruit in them.” Is Paul in line with the author of the book of Esdras? Is he suggesting that the law will guide obedience in the next age? Oh, there’s one other question that comes along with this: Does Paul incorporate the theology of the apocryphal books in his writing?
Let’s see if we can answer this last question first. Why wouldn’t Paul be inclined to use thoughts from other literature in his letter to believers in Rome? Jude does it. Even Yeshua seems to use words and phrases that indicate his awareness of Greek culture. Paul’s letters are filled with local references. Since Paul was a scholar, he would certainly know the literature of the period. He just used what was already part of his background. Perhaps that will help us take advantage of our own cultural elements. Wherever we find opportunity, why not use what the culture provides to further the message of the good news? We have the truth. There is nothing to fear from the opposition.
What about the idea that the law has a place in the world to come? Doesn’t Jeremiah’s revelation of the new covenant say that in those days all believers will serve the Lord because Torah will be written on their hearts? That certainly sounds like the instructions of the Lord will continue “until heaven and earth pass away.” As far as I know, that will be a long time! Should we be surprised that the same idea is found in books which are not included in our canon?
Now, just a minor addition. Yeshua tells us that God’s Torah is eternal. Jeremiah writes that the Torah will be the operating system of the new world. Paul makes that same claim. But in one sense, the new world begins the moment God takes rule and reign in our lives. This is the “already” but “not yet” tension of the Kingdom. We experience it already, right now in our submission to His authority. But it is “not yet” fully arrived. We wait for the day that all the earth will be filled with His righteousness and everyone will serve the Lord. That is the essential tension of the Kingdom. So, while it is true that Torah will provide a way to obedience in the age to come, it is also true that Torah provides a way to obedience right now. Those who live by Torah will simply continue to enjoy its blessings. This is practice time for the real game; the one that begins when all creation worships Him once again.
Paul used all the literature at his disposal to communicate a message of hope. This world isn’t the end. That message was, at the same time, a message of urgent appeal. Obedience is the watchword of the Kingdom, here and in the age to come. What are you waiting for? A second invitation?
Topical Index: Torah, Romans 5:21, 2 Esdras 3:20, might reign
[1] this is the subjunctive aorist of the Greek verb basileuo, to rule or reign. The subjunctive mood implies that something is probable or possible, depending on certain other factors.
[2] Mark Seifrid, Romans in Carson and Beale (eds.), Commentary on the New Testament Use of the Old Testament, p. 629.
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