He is aware of the positive function of the Law: It is one of Israel’s privileges (Rm 9:4), “the Law of God” (Rm 7:22); it is summed up in the love of neighbour; 155 it is “holy” and “spiritual” (Rm 7:12,14)
Paul becomes acutely aware that the coming of Christ demands that he redefine the function of the Law. For Christ is the “end of the Law” (Rm 10:4), at once the goal towards which it progressed and the terminal moment where its rule ends, because from now on, it is no longer the Law that will give life – it could not do so effectively anyway 153 – it is faith in Christ that justifies and gives life. 154 The Christ risen from the dead transmits his new life to believers (Rm 6:9-11) and assures them of their salvation (Rm 10:9-10).
Henceforth, what is to be the role of the Law? Paul struggled to give an answer. According to Ph 3:6, the Law defines a certain “justice”. On the other hand, the Law automatically opens up the possibility of a contrary choice: “If it had not been for the Law, I would not have known sin. I would not have known what it is to covet if the Law had not said ‘you shall not covet’” (Rm 7:7). Paul frequently speaks of this option inescapably inherent in the gift of the Law, for example, when he says that in the concrete human condition (“the flesh”) “sin” prevents mankind from adhering to the Law (Rm 7:23-25), or that “the letter” of the Law, deprived of the Spirit that enables one to fulfil the Law, ends up by bringing death (2 Co 3:6-7).Seguir leyendo