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232 Preston Sprinkle The Aferlife in Romans (the old evil age), not a model figure of restoration'"'. This is confumed by I Cor. 15 :j9-49 where Paul correlates his Adam theology with the believers' glorification but sets these two ideas in opposition. Throughout this entire passage - a passage focused explicitly on glory and Adam - Adam continues to stand as a model of old age existence, not as a model of restoration. I Cor. 1j:49 sums it up well: "just as we have born the image of the earthly (body of Adam), so we will bear the image of the heavenly (the body of Christ)". 2 Baruch is largely the same. Any pre-lapsarian Adam speculations that the author may exhibit'"' are never exploited. The Apocalypse of Moses is quite different in this regard. Here, Adam is used as an archetypical figure who cannot find mercy in this life but will (perhaps)'07 find it in the resurrection. He is both a fallen sinner and an example that sinners may receive mercy in the afterhfe. This observation might help us to understand more ,clearly the protology-eschatology scheme (the so-called "Urzeit als Endzeit" motif) portrayed in these works. Both Paul and 2 Baruch seem to have a more significant escalation in their protology-eschatology. Final redemption involves a state of existence far greater than has ever existed. Indeed, this present evil world of sin and corruption exists so that God might destroy it (or renew it, according to Paul) and usher in the new'08. On the other hand, the Apocalypse of Moses does not exhibit much escalation in its view of redemption. Adam and Eve are promised to receive back what they once had (immortality and righteousness) but without any explicit degree of e~calation'"~. 6. Conclusion This study has attempted to read Paul's glory language in Romans as i~ pertains to the afterlife in light of the Apocalypse of Moses and 2 Baruch. We have noted various differences and similarities in order tc illuminate our understanding of Paul's usage. Romans 8:17-30 ha: proved to be central in understanding Paul's concept of glory or glorification as the partaking of Christ's glory in order to manifest the sonship of believers. This indicates that glory is used in Romans to indicatt the visible splendour and beauty into which believers will be transformed and the restitution of a relationship between creator God and his people. In order for believers to enjoy the full benefits of their sonship, they must "be conformed to the image of his son", and thus participate in the divine quality of life for which they were created. This does not mean that Paul thinks in terms of re-gaining through Christ the primordial condition of Adam. Paul, rather, considers that believers will enjoy a condition in the afterlife far greater than anything this creation has ever seen. 101 This is different, then, to the often-noted expression "all the glory of Adam" at Qumran (IQS 4:z3; IQH 4:15; CD 3:zo; 6. 44171.3.1-2). This phrase, to my mind, would have been foreign to Paul's theological vocabulary. 106 z Bar. 4:1-7 and possibly 16:6 107 "For we know not how we shall meet our maker, whether he shall be angry with us or turn to have mercy on us" (Apoc. Mos. 3 I .4). 108 See esp. 2 Bar. 4:r -7. This idea seems to be exhibited throughout Romans as well. 109 The only hint is that Adam will be placed on the throne of his seducer (39:~-3). However, the original relationship between Satan and Adam is unclear in Apoc. Mos. If the author assumes a view similar to Vita 12-16, where Adam is actually created greater than Satan, then his eschatological placement on Satan's throne is not meant to convey any escalation.
Journal for the Study of the Old Testament V0l3 1.3 (2007): 275-293 O 2007 Sage Publications (London, Thousand Oaks, CA, and New Delhi) DOI: 10.11 77/0309089207076358 http://JSOT.sagepub.com Law and Life: Leviticus 18.5 in the Literary Framework of Ezekiel PRESTON SPRINKLE Department of Divinity, University of Aberdeen, Kings College, Aberdeen AB24 3UB Abstract While it is often recognized that Ezekiel alludes to Lev. 18.5 throughout Ezekiel 20, this essay seeks to show that the Leviticus text is referred to in various other portions of the book. These allusions connect two major motifs in the book of Ezekiel: Israel's disobedience to the 'statutes and judgments' ofYahweh and the lack of life therein. These motifs are climactically fulfilled in chs. 36-37 where Yahweh causes Israel to obey his 'statutes and judgments' and breathes life into the nation. This suggests that the text of Lev. 18.5 was selected to highlight the conditional nature of these covenant stipulations, which amplifies divine agency in the program of restoration. Keywords: Law, life, Leviticus, statutes, judgments, divine agency, human agency, conditional blessing Introduction Scholars frequently notice that Ezekiel alludes to, or uses the same language as, Lev. 18.5 ('the man who does these things will live by
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Law and Life: Leviticus 18.5 in the Literary Framework of ... - Clover

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