This week we hear from G.K. Beale, as he has been influenced by C.M. Pate:
The NT perspective on the role of the law can best be understood in the light of the beginning destruction of the old creation and the emergence of the renovated creation. For example, some have observed that Paul has apparently contradictory views of the law in Romans and Galatians, sometimes viewing it quite negatively and at other times positively. The fact that the end-time new creation has broken into the old world means that these two worlds overlap and that the old world is already beginning to crumble. Consequently, the law for unbelievers living in the old creation results in enslavement to sin and judgment. This judgment begins during the old age…and is consummated at the end of the age, when the old cosmos will be judged by being destroyed and old-age inhabitants will be consigned to the second death because of their violation of the law…On the other hand, the law is a source of blessing for spiritually resurrected believers living in the new creation because in Christ they have power to fulfill the law in Christ in a way that spiritually dead people do not. (footnote: I am indebted to C.M. Pate, The End of the Ages Has Come (Grand Rapids, Mich.: Zondervan, 1995), pp. 124-148, for his excellent discussion of how the overlap of the ages solves the dual Pauline perspective on the law, though he does not relate this to old creation and eschatological new creation.) G.K. Beale, “The New Testament and New Creation,” in Biblical Theology: Retrospect and Prospect, edited by Scott Hafemann (Downers Grove, IL: IVP, 2002), pp. 159-173, quote on p. 168.
This struck me forcefully as a very helpful way of thinking about the law, as long as one does not take a dispensational spin on it. The statement would also require some clarification. For instance, in Galatians, where Paul is more negative on the law, it is the forward-looking pedagogical use of the law that he has in mind (see the particularly evocative picture of “tutor” in the end of chapter 3). Beale does not mean that the law is part of the old age, and that it is therefore done away with in the new creation. Rather, there is a typological function of the pedagogical use of the law. This can help explain why the same covenant of grace is differently administered under the time of the law and the time of the gospel, as the Westminster Standards puts it. The pedagogical and typological function of the law is especially (though not exclusively) associated with the old age. The third use of the law (as a guide for the Christian life) is especially (though not exclusively) associated with the new age now that the fulfillment has come. It is not as though the pedagogical use of the law has been completely discontinued, or that the third use of the law sprang up de novo in the New Testament. However, in the eschatological view of things, as the law points forward, the typology is more in view because the antitype had not yet come. Now that the antitype has come, the normative aspect is more in view.
If N.T. Wright had only realized that this was what Paul was getting at in his different treatments of the law, he might never have started on his course of leaving the Reformational doctrine of justification. There are other ways of reconciling Romans and Galatians without resorting to a Roman Catholic limitation of “works of the law” to the ceremonial aspects of the law.