Principles of living a godly life [48] – Christians, ego and divine law [2]

 ‘And if I am doing this, what I do not intend, I am agreeing and consenting in company with the law that is good and honourable. 17 Now at this present time I am no longer fully working it out to completion, on the contrary, the self-forfeiture sitting and dwelling within me’, (Romans 7 v 16, 17).

Paul is drawing out two important principles with regard to the fact that he sometimes behaves in ways that he does not intend or desire, or even in ways that he detests. The first principle is that his behaviour that is contrary to divine law does not mean that he is opposed to divine law. Rather, he agrees in company with divine law that is related to the Breath of God. He agrees that divine law is good, clean, honourable and praiseworthy. 

Then, here in verse 17, he moves on to the second principle with regard to the inconsistency of his behaviour with divine law and his own intentions. He makes the general statement that ‘at this present time I [ego] am no longer fully working it out to completion, on the contrary, the self-forfeiture sitting and dwelling within me’. We now reach the crux of the dynamic process that is happening within him and leading him to this contrary behaviour. He says, ‘I am no longer working it out to completion’. He uses a Greek word that in recent decades has fallen into common use – ‘ego’ – ‘I’. He is now looking at what Jesus called ‘the inside of the cup’, the inner, less tangible realm of mind, emotions, desires, intentions and so on. The different facets and aspects within our inner realm – our thoughts, feelings, preferences and so on – emerge into a form of hierarchy in which these various inner aspects become co-ordinated and interconnected. Thus, at or near the top of this inner hierarchy is our co-ordinated sense and locus of ‘I’-ness, our locus of control, regulation or governance. To varying degrees, ‘I’ or ‘ego’ as controller/governor, co-ordinate, evaluate, order and govern the various aspects within – my thoughts, memories, desires, emotions, conscience, attention and so on. ‘I’ do this with the aim of choosing how to act, to do this, not that. 

Paul says that at this present time, now that I am a Christian, ‘I’ as governor/controller am no longer fully working out self-forfeiture and loss to the end result of its completion in speech and behaviour. That’s what I did before God brought me forth. But now, at this present time, ‘I’ am no longer fully carrying across self-forfeiture and loss from within so as to bring it to completion in my speech and behaviour. Nevertheless, I do find that I am speaking and behaving in ways that ‘I’ do not intend. In other words he is saying that ‘I’ [ego/governor/controller] am not fully in control over the energies of self-forfeiture within my fleshly constitution. ‘I’ am failing in my self-governance sometimes. The evidence of this failure is that I sometimes speak and behave in ways that ‘I’ [ego/governor/controller] do not intend. In fact I sometimes speak and behave in ways that ‘I’ [ego/governor/controller] despise and hate. 

So this begs the question, ‘If ‘I’ am not always totally in control, if my speech and behaviour is not always completely what ‘I’ intend, then what is it that is bringing such unintended and undesired speech and behaviour to completion?’ Paul answers straight away. It is ‘the self-forfeiture sitting and dwelling within me’. In other words, within the Apostle there is an energy, impetus, inclination or ‘drive’ that sometimes defeats his intentions and considered desires, and overcomes his self-control. 

‘Look what you made me do!’ ‘Don’t blame me! He/she/they/it made me do it!’. That is the unspoken objection to what Paul is saying. The objection is that Paul is saying that we are not accountable for our self-forfeiting speech and behaviour. Indeed, within civil law in the U.K. we have the category and defence plea of ‘diminished responsibility’. When someone behaves or speaks in an unacceptable or illegal way, their responsibility and accountability for what they do and say might be considered to be diminished. If it can be shown for example that they were physically ill at the time of their offending behaviour, such as suffering from a brain tumour that affected and distorted their perception of objective reality, then this would be taken into consideration. Although Paul does not directly address such a potential objection here, it is clear from the verses that follow, as well as his other writings, that he is not proposing such an idea. So with that in mind I will stay with what he has to say here as he goes on to explain what he means. (See further discussion on this theme when I look at Romans 7 v 20 - 25).

Principles of living a godly life [47] – Christians and divine law [1]

 ‘For indeed, I am not knowing or understanding what I am working out and producing. For what I am not intending and desiring, this I am doing, and what I am detesting and hating, this I am manufacturing and constructing. And if I am doing this, what I do not intend, I am agreeing and consenting in company with the law that is good and honourable. 17 Now at this present time, not like before, I [ego] am no longer fully working it out to completion, on the contrary, the self-forfeiture sitting and dwelling within me’, (Romans 7 v 15 - 17). 

Paul continues to present himself as an illustration of his teaching. He is now talking in the present tense, having in the past been sold across the other side under the power of self-forfeiture and loss. He was carried across to divine condemnation, but divine law itself did not cause this, nor is divine law inherently bad. The cause of his selling across is the fact that he exists as a fleshly entity, and the result at this present time, as a Christian, is that he does not know or understand his behaviour. There is a fundamental contrariness and conflict within the very fabric of his being. There are certain behaviours and actions that he does not intend or desire to engage in, yet he finds that he nevertheless engages in these very behaviours. There are certain behaviours and actions that he hates and detests yet these are the very things that he sometimes finds himself constructing. 

So how does this situation relate to good, clean, divine law? He tells us in the next two verses. ‘And if I am doing this, what I do not intend, I am agreeing and consenting in company with the law that is good and honourable. 17 Now at this present time, not like before, I [ego] am no longer fully working it out to completion, on the contrary, the self-forfeiture sitting and dwelling within me’, (verses 16, 17).

There are two important principles that emerge from out of this inner conflict and contrariness. He states the first in verse 16. He finds himself doing something – behaving, speaking, thinking – that he does not intend or desire, that he even hates and despises. So the first principle is this - IF he does not intend or desire such behaviour THEN this means that he agrees in company with the good and praiseworthy divine law. IF he does not intend or desire such behaviour, THEN he is not constructing this behaviour from out of considering divine law to be bad or dishonourable. He is not dismissing divine law, or opposing divine law.  

The first principle in relation to divine law is this -

IF we are engaging in speech and behaviour that we do not intend or desire, or that we despise,

THEN we are in agreement in company with good, honourable and praiseworthy divine law

Let’s imagine that I impulsively and opportunistically steal something, even though I do not usually desire to steal, and usually consider stealing to be a transgression of divine law and therefore disapproved-of by God. In stealing I have acted contrary to myself and done something that I disapprove of, that in a more sober moment I did not intend. I am not only acting contrary to myself but also contrary to divine law, which I agree with - stealing is wrong. The first point that Paul is making is that because in my calm and sober moments I do not intend to steal, that I even despise stealing, then in this instance of my stealing, it does not mean that I therefore disagree with or oppose divine law. Rather my behaviour is inconsistent with my usual intentions and with the divine law that I agree with. 

Principles of living a godly life [46] – Divine Law [31] – Flesh, Breath and divine law

 ‘Because we know that law exists related to Breath pertaining to God [pneuma]. But I am fleshly, having been sold across the other side under self-forfeiture and loss’, (Romans 7 v 14).  

Paul continues his explanation of why good divine law does not cause his no share and self-forfeiture. In this verse he changes from the past tense that he has been using since verse 7, and begins to use the present tense. In the previous verses Paul used the past tense in talking about himself, referring to himself before he was a Christian. But he now begins to describe himself at the time of writing. He goes a step deeper to look at some fundamental principles and in doing so he turns to two important and pivotal themes - the polarising difference between Christians and unbelievers, and the opposition between Breath and flesh. These themes run through all of his thinking. He mentions the importance of Breath in the first two chapters of his first letter to the Corinthians, as well as in his letter to the Galatians, and he brings into focus once again here.

He is speaking to Jewish Christians who know divine law, (Romans 7 v 1), and he begins with a view that both he and they share in common – ‘we know that law exists related to Breath pertaining to God’. Divine law is related to Breath, a current or movement that pertains to God and the unseen realm. In other words divine law is not of human origin. It is not merely a moral, ethical or philosophical tradition constructed by scholars in the past and that has then been handed down from generation to generation. Law is of divine origin, it exists in relation to Breath pertaining to God, and the implications of this are that God approves of divine law and that the law is clean and pure. It is virtuous, set apart from the standards, principles and values of the worldly arrangement, and therefore it is good, reflecting life and sensitivity to God, and what God desires and approves of. This divine origin by means of Breath is a fundamental principle that underpins divine law.

Paul then places the Breath pertaining to God and the unseen realm in polarising contrast and opposition to flesh – ‘But I am fleshly’. It is a fundamental principle that I exist consisting of flesh, says Paul. He now begins to use the present tense and he says in effect, ‘I do not exist as breath – I exist as a physical, fleshly being. Although at this present time he is a Christian, this does not mean that he no longer has a physical, fleshly constitution. 

So what is the implication of being fleshly? He tells us right away, ‘having been sold across the other side under no share and self-forfeiture’. The phrase ‘having been sold’ is a ‘perfect participle’ - a form of verb used to indicate an action that was completed before another action began. The action that was fully completed before he became a Christian, and that occurred because of his fleshly constitution, was that he had been carried across to the other side, ‘sold’ under self-forfeiture and loss. What we have seen him describing in the previous verses is his emergent knowledge by means of good, virtuous divine law, was that his self-forfeiture and loss was super-abundant. 

The Greek word translated into English as ‘sold’ is the verb ‘pipraskó’, which primarily means ‘to sell’ or ‘to be sold’, ‘across the other side’. When something is ‘sold’ it passes from one side to the other. It describes the literal act of selling goods or property, as well as being used in a metaphorical sense to describe being carried across under the power or influence of self-forfeiture and loss, reflecting the pervasive nature of this process. Thus, Paul was carried across the other side – penetrating to divine disapproval - as a slave under the rule of self-forfeiture and loss. The emphasis is not on the word ‘sold’ as if any usual act of selling and purchase had taken place, but rather on the effect - he had been carried across under the influence of self-forfeiture. The Greek preposition ‘ὑπο’́ - means ‘underneath’ - with the accusative, implying direction - so as to be ‘under the power of’ self-forfeiture and loss. That is the fundamental principle that underpins what it means to exist as ‘fleshly’ or ‘down from the flesh’. 

Principles of living a godly life [45] – Self-forfeiture, loss and divine law [2]

 ‘Then the good became my death? It cannot come to be! But self-forfeiture and loss, in order to be shown self-forfeiture and loss, is fully working out my death by means of the good, in order that self-forfeiture and loss comes down self-forfeiture and loss beyond measure, by means of the injunction’, (Romans 7 v 13).

Earlier in his letter to the Romans, Paul said, ‘Law is working down settled anger’, (Romans 4 v 15a). He is explaining that statement here. He anticipates a final objection, namely that good, divinely approved law causes his death. Once again he phrases the objection in the form of a rhetorical question – ‘Does good law become my death?’ Does the cause of my death, my condemnation and loss, lie with good, divine law itself? Is divine law the cause of my death, my withering away? Once again he dismisses such a suggestion – such a thing cannot come to happen. 

He then describes the dynamic process once again. It is a slightly complex verse but lets go through it bit by bit. The core of his reply to this objection is that his self-forfeiture and loss already existed, but he did not know it until law came along. Before divine law came along he existed in relative ignorance and considered himself free to behave as he pleased. By means of the injunctions of divine law, Paul came to know self-forfeiture and loss existing within him and he began to realise that he was enslaved to it. In order to be seen to be self-forfeiture and loss, self-forfeiture took hold of the initial starting-point provided by divine law. Self-forfeiture roused up to life and by means of good divine law, it fully worked out towards his death. Every facet, aspect and form of self-forfeiture and loss roused up within him, (verse 8a), with regard to this or that particular injunction. He became aware that he was self-forfeiting in his words, in his behaviours, in his thoughts, in his intentions and in his desires and inclinations, such that his self-forfeiture and loss, and his awareness of it, increased. He came to know more and more aspects and facets of, and the greater extent of, his self-forfeiture. By means of good divine law ‘coming in’, self-forfeiture and loss came down beyond measure – there were too many instances of it to count - and as such it was clearly seen to be self-forfeiture and loss. In the light of divine law there was no doubt that self-forfeiture and loss existed, in abundance. But divine law itself did not cause his self-forfeiture. Rather, divine law revealed the extent and degree of his self-forfeiture, such that it was clearly seen to be self-forfeiture. 

Principles of living a godly life [44] – Self-forfeiture, loss and divine law [1]

 ‘Because self-forfeiture and loss, having taken hold of a starting point by means of the injunction, thoroughly deceived me and by means of it, slew me. 12 So that therefore law is indeed set apart, and the injunction set apart, righteous and intrinsically good’ (Romans 7 v 11, 12).

If we are in any doubt as to what Paul has been saying in the previous verses, he restates what he said in verse 8 so that we are clear what happens to us as ‘unbelievers’ existing within the realm of the flesh. Paul says, ‘I encountered knowledge gained by means of divine law and I initially thought it was a means to gain and maintain divine approval – ‘Do this and I will live’. But instead, self-forfeiture and loss took hold of an initial starting point presented by means of the injunction or commandment. 

Here is the principle or the fundamental process –

Knowledge of divine law raises our self-forfeiture and loss to life, which then begins to take hold within us

By means of the knowledge that he gained from divine law, self-forfeiture and loss thoroughly deceived Paul. He initially supposed that he was going onward to life and that divine law would lead him to life, to divine approval. But self-forfeiture and loss roused up by means of knowing the law, deceived him and slew him. Knowledge of his self-forfeiture put him to dying away and death. By means of the law he found that his self-forfeiture and loss was much greater and more extensive than he initially thought when he first encountered the injunction. 

So this is Paul’s reply to the objection that he stated in verse 7 – ‘Shall we say ‘The law of self-forfeiture and loss?’ Is it divine law itself that creates self-forfeiture and loss within us? On the contrary, divine law itself is good, clean and set apart, and God judicially approves the injunction.

When Christian legalists are faced with those Christians who say that they are freed away from law through the Messiah, they sometimes make out as though such Christians are saying that divine law is ‘bad’, or that the law itself creates self-forfeiture and loss. In reply they then firmly insist that divine law is good and right, and that it promotes cleanliness and godliness, and that David loved divine law, (Psalm 119 v 97, 113, 163, 165). They imply or even say directly that if you do not love divine law and look to it as a means to promote a godly life then there is something wrong with you as a Christian. They question your loyalty to God or even whether you really do believe after all.   

Nevertheless, despite these protests by Christian (or Jewish) legalists, Paul says in verse 6, ‘But now we [Hebrew Christians] are rendered entirely idle away from the law’. He agrees with legalists that divine law is good and judicially approved. But he also says that by means of divine law, self-forfeiture and loss is roused up and is revealed to reach every part and facet of our being. Divine law is not leading to life and holiness, but to withering away and death – to divine condemnation.

I point out once again that at the moment Paul is still looking at those who know law but who are walking around day-by-day down from their flesh, down from the inclinations of their long established physical constitution. He is looking at those who are not entrusting God and His Messiah. 

However, he has one more anticipated objection in mind before he turns his attention to Christians.

Principles of living a godly life [43] – Human nature and divine law [3]

 ‘For separate and apart from law, self-forfeiture and loss is lifeless, 9 and how much I [ego] was living separate and apart from law. But the injunction having come, the self-forfeiture and loss came up to life, and I [ego] withered away. 10 I discovered the injunction penetrating towards life - this penetrated towards death’, (Romans 7 v 8b - 10).

Imagine getting your first motorcycle or car, and having passed your driving test, you go out to enjoy driving for its own sake. It doesn’t matter where you go – it’s the freedom of movement that you now have and the sheer enjoyment of driving. After a while you find yourself in a small town that you have never been to before and it feels wonderful to have the freedom to explore this new location. But as you are driving, someone points out that you are driving in the wrong direction down a one-way street – you are breaking the law. Whilst you were unaware of breaking a law you were free and enjoying yourself. You had no awareness that you were breaking the law, or of any fines or penalties that you might be incurring, or the potential danger you were in. But then someone pointed out that you were breaking the law – a rule of law ‘came in’. As a result, the incurring of all kinds of fines and penalties ‘sprung to life’ in your mind. That is the kind of initial process that Paul describes in relation to divine law in verses 8b and 9. 

The result of knowing divine law is that our sense of freedom, moral rightness and ability begins to wither away. Our former persuasion of being alive vanishes, because by means of knowing the law we see that we have incurred loss of the divine inheritance and self-forfeited away from God’s favour. Our awareness of loss and self-forfeiture springs to life. 

The result was that Paul discovered something in his personal experience. He discovered that the divine injunction towards life, ‘Do this and you will live’ – the injunction towards sensitivity and responsiveness to God and a share in the divine inheritance – was penetrating towards death. It was penetrating towards guilt and condemnation. By means of knowing the divine injunction he came to know loss and self-forfeiture away from God’s favour. Worse still, he came to see his self-forfeiture of this injunction permeating into more and more aspects of his thoughts and behaviour.

So, as a general principle, ‘the injunction having come, the self-forfeiture and loss came up to life, and I [ego] withered away’. The law comes in and I become more and more aware of my self-forfeiture and loss. The meaning is ‘coming up to life again’ - implying that it was previously dormant but was now roused up into new life. Worse still, ‘I’ withered away. This is placed in contrast to ‘I was living’. The effect of the divine injunction was to bring Paul to an awareness of his ‘withering away and dying off’. The essential idea here is that the Law did not answer the purpose that many Jews would claim for it, to cleanse and to give comfort, but that its influence was to produce aggravated, unpardoned guilt and woe. He now saw himself a dead man, dead in sin, dead in law, under a sentence of death. That he had within himself the impulse and energy leading towards death, and all his hopes of eternal life by investing his energy and work is seeking obedience to the law, died at once. ‘I discovered the injunction penetrating towards life - this penetrated towards death’.

Such is the result of knowing divine law. ‘Do this and you will live’ (Luke 10 v 28), but any failure to ‘do this’ does not originate in the injunction itself, but rather in knowing the injunction and by means of this knowledge becoming aware of the extent of loss and self-forfeiture. Our ‘ancient human constitution [is] being corrupted and ruined down from deceitful passionate desires and yearnings’, (Ephesians 4 v 22) – the raw passions and energies inherent in our fleshly constitution.

Principles of living a godly life [42] – Human nature and divine law [2]

 ‘But self-forfeiture and loss, having taken hold of a starting point by means of the injunction, fully worked to fashion within me every aspect of inordinate desire’, (Romans 7 v 8a).

Paul has just said that by means of Covenant or divine law he knows what self-forfeiture and loss is. Covenant Law defines self-forfeiture and loss. Divine law sets boundaries on thoughts, emotions, intentions, speech and behaviours, revealing what God approves of and what He disapproves of. 

So what happens? Knowledge of self-forfeiture and no receipt of a portion (of the divine inheritance) is gained by means of knowing divine law. But knowledge of divine law means that self-forfeiture and loss actively takes hold of a starting point and opportunity presented by means of the injunction. Talking about himself, Paul says that the knowledge of self-forfeiture conveyed by means of divine law fully worked to completion within him. Knowledge of self-forfeiture with regard to covetousness fully worked down within him to produce and accomplish an end result. Namely, this knowledge fashioned and formed all of the individual parts and aspects of covetousness, focused passion, yearning and lusting. The knowledge that Paul attained by means of divine law - that passionate, lustful desire was prohibited - also presented within him the opportunity, the opening and starting point for self-forfeiture and loss. His awareness of what self-forfeiture and loss is with regard to covetousness sprung to life and it worked within him to form self-forfeiture and loss with regard to every aspect of passionate, lustful desire that he possessed. His awareness of self-forfeiture and loss because of his covetousness increased, he saw it as being present in so many aspects of his passionate desires. But it was not the law itself that was producing this result, but rather the ‘self-forfeiture and loss’ within him. It was everywhere within him, often in subtle and unexpected ways. 

The Greek word that Paul uses is ‘hamartia’, which is almost universally translated into English as ‘sin’. In its more strict definition it is a noun derived from ‘A’ – ‘not’ or ‘no’, and ‘méros’ – ‘a part, a share of’, and it emphasises its self-originated or self-empowered nature – in other words, this loss of a share is not originated or empowered by God. Thus, in its fullest sense it is ‘self-forfeiture leading to no-share or portion of the divine inheritance’. It was this ‘self-forfeiture and loss’ that was working within Paul and producing every kind of form of covetousness, which had been defined by divine law. Passionate desire was present in him before he encountered divine law, but knowing the law constituted the initial starting point of knowing the presence and extent of self-forfeiture and loss, which worked within him to form many instances and aspects of self-forfeiture and loss in relation to his passionate desires.

At this point in his discussion, Paul is still thinking primarily of the dynamic process that takes place within ‘unbelievers’ – who are walking around day-by-day down from their flesh, because they are enslaved to their natural, earthy, ancient humanity or physical, fleshly constitution. In other words, this is the dynamic process that takes place when unbelievers encounter divine law. Paul does not introduce the present tense until verse 14. From verse 7 to 13 he uses the past tense, which means that he is referring to himself before God brought him forth. 

Principles of living a godly life [41] – Human nature and divine law [1]

 ‘What then? Will we say ‘The Law of self-forfeiture and loss’? May it not be caused to happen! However, I would absolutely not know self-forfeiture and loss if not by means of Law, for also I would absolutely not know covetousness if the Law had not said, ‘You will not covet’,’ (Romans 7 v 7). 

In verse 5 Paul said that ‘when we existed within the flesh, the passions, the self-forfeiture, actively and effectively worked within our limbs and members through the means of the law, penetrating towards the bringing forth of fruit, the death’. Paul also says elsewhere that ‘law entered close beside in order that the falling away became greater in number’, (Galatians 5 v 20). Law increases the amount of transgressions and the wayward raw passions and energies inherent in the fabric of our fleshly constitution are working in our limbs by means of the law. In other words, divine law is not leading ‘outsiders’ or unbelievers to live a life of set apart cleanliness at all. But when Christians are brought forth by God they are rendered idle with regard to serving God within the sphere of the law.

So Paul immediately anticipates another objection from those who know the law. He frames the objection in terms of a rhetorical question. ‘What then? Will we say ‘the Law of self-forfeiture and loss’?’ Will we say that the Law is at fault? Is Law failing in the purpose of producing cleanliness? Is the Law creating self-forfeiture and loss in us? He answers immediately. ‘May it not be caused to happen!’ 

To illustrate his point he quotes the beginning of the tenth Commandment, ‘You will not covet’, (Exodus 20 v 17; Deuteronomy 5 v 21). The word ‘covet’ means ‘to have focused passion’, ‘to yearn for’, ‘to greatly desire to do or have something’, ‘to long for’, ‘to desire very much’, or ‘to lust after’. Mosaic or Sinai Covenant Law takes an enormous step forward in advance of many other ancient codes, because most of them stopped short at actual action or behaviour. Just a few went on to speech, but few if any laws addressed an individual’s thoughts or passions. But divine law says, ‘You will not covet’, you will not hold on to the thought and passionate desire for something. Coveting proceeds from our heart or deep inner core, (Proverbs 6 v 25), and when it carries across into our behaviour it brings forth self-forfeiture and loss, the thought and desire is brought to completion in the act. 

Paul says ‘in the absence of divine law I would not know that if I covet then I self-forfeit incurring loss. Covenant Law is the means by which I know that I am self-forfeiting. Until the law revealed it, I had no knowledge or consciousness of divine disapproval, self-forfeiture and loss with regard to coveting.’ Without doubt there were those who desired their ‘neighbour’s wife, or his manservant, or his maidservant, but before the giving of Covenant Law this would not be readily perceived as a divinely disapproved-of desire for that which was forbidden. Because no written code existed to reveal that God disapproved of such passionate desire. The Apostle did not know covetousness as something that was disapproved-of by God until he was confronted with the law opposing it. The desire might have existed within him, but he would not have known that God disapproved of it to the point of his self-forfeiture and loss. The written codes of divine law place boundaries on his desires, as well as his speech and behaviour, teaching him what God judicially approves of and what He disapproves of. Divine law teaches where lawful indulgence ends, and where self-forfeiture and loss begins.

It is not Divine Law itself that is missing the mark, nor is it failing. So what is the dynamic process that happens? Paul is about to tell us.

Principles of living a godly life [40] – Christians, ‘unbelievers’ and divine law

 ‘Because when we existed within the flesh, the passions, the self-forfeiture and loss were actively and effectively working within our limbs and members through the means of the law, penetrating towards the bringing forth of fruit, the death. 6 But now we are rendered entirely idle away from the law, having died within that holding us down tight, in order that we are serving within new, fresh breath [pneuma] and absolutely not within obsolete writing’, (Romans 7 v 5, 6).

Paul is speaking to Hebrew Christians who know divine law, (verse 1), and said that the law only has authority whilst an individual is alive. When they die, the law is rendered idle. Speaking to his fellow Jewish Christians says, ‘brothers, you also were put to death, the law by means of the body of the Messiah penetrating into you becoming another, the having been aroused from out of the dead, in order that we begin and continue to bear the fruit of God’, (verse 4). I explored this in the previous two posts. 

Divine law had been given to God’s chosen ethnic group – the Jews – as part of the Sinai Covenant. They possessed it as an advantage and privilege. But now Paul is telling these Hebrew Christians that their ‘old self’ has died and that therefore divine law is rendered idle. He now begins to explain why this is the case even for Jewish Christians. In doing so, he first looks back to how these Jews existed before they became Christians.

They existed within the realm of the flesh like everyone else. They were concerned to increase their wealth, comfort and status, and they sought physical pleasures and stimulation. As Jews they were familiar with the written codes of the Sinai Covenant, but this knowledge did not increase their godliness or cleanliness. In fact, just the opposite happened. Why? What was the dynamic process that was taking place? It was this: inherent within their physical constitution, within their flesh, the energy and impetus of raw passions – deep strong emotions – penetrating towards ‘self-forfeiture and loss’, actively worked within their limbs with the result of bringing forth ‘fruit’. They carried the passions, impulses, inclinations and working energies within the fabric of their flesh across into their speech and behaviour, bringing about ‘death’ – insensitivity, unresponsiveness and the darkness of ignorance with regard to God. These disapproved-of energies and passions were defined and increased by means of divine law, resulting in divine condemnation and disapproval, and the judicial sentence of separation. That is the dynamic process that takes place when those existing within the flesh turn to the written codes and regulations of law – including divine law. Wayward passions and working energies within our physical constitution lead us to death by means of the law. ‘Law is working down settled anger’, (Romans 4 v 15a).

‘But now…’. Paul then looks at the situation of these Jews now that God has brought them forth as Christians. A radical yet subtle change has taken place as I have explained in the previous posts. This polarising change includes the death of their old human appearance, such that they ‘are rendered entirely idle away from the law’. They ‘have died within the sphere of that holding us down tight’, (verse 6a). The dynamic process that I have just described in the previous paragraph is a trap that holds its victims tight, resulting in death. But now, the ‘old self’ even of those who possess and know the written codes of Covenant law, has died. In addition, they are transferred from out of the authority of the Levitical priesthood into a new priesthood such that they are rendered entirely idle away from the written codes of Levitical law and the Sinai Covenant. 

‘Ah!’ says the Christian legalist. ‘What Paul means is that they are rendered idle from ceremonial law, but not the moral law!’ But the Apostles do not make such a distinction. When they talk of law they speak of the law as a unified whole. As Paul indicates at the end of verse 6, by ‘law’ he means ‘obsolete writing’, the written codes and injunctions set out through Moses. The Ten Commandments, written in stone. The Levitical law, the written codes of the Sinai Covenant. 

But this does not mean that Christians are therefore opposed to divine law. They are not ‘anti law’ or ‘antinomian’. It does not mean that they now have permissive licence to do what they want. Christians, including Jewish Christians, are rendered entirely idle from the law ‘in order that they are serving’. Their calling is to serve and honour God and His Messiah who has paid the price to buy them back and is now their new Lord. 

So, if Christians are called to serve and honour God day-by-day, set apart from the worldly arrangement and its values, but they are rendered idle from the obsolete written codes of divine law, then how do they do this? How do they know what to do? Paul tells us the answer in verse 6 – Christians ‘are serving within new, fresh breath’ [pneuma]. Uniquely for Christians, the Breath (Pneuma) that is different and set apart from the world (hagios) has been given to dwell within them. So Paul exhorts Christians to serve within the sphere of the fresh, new realm of the breath – to walk around within the realm of the Breath.

Principles of living a godly life [39] – Christians and divine law [6]

 At this present time Christians exist at a kind of mid-point, in a transitional state. They are no longer who they once were but their redemption has not yet reached its end point. Their old human appearance is dead thanks to being brought forth by God in union with the Messiah by means of the Breath, but they are not yet what they will be, indeed, it has not yet been revealed what they will be. Instead, the ‘new and fresh is coming into being’. Christians are in the middle of a transitional process. Their new formation has begun but it has not yet reached its culmination. 

So we have this situation. On being brought forth by God their old human appearance has died and a new formation has come into being. Reminding ourselves of what Paul said in the first four verses of Romans chapter 7, the fact that their old human appearance has died means that – 

The written codes of divine law have been rendered idle in terms of trying to obey these codes as a means of obtaining divine approval day-by-day or in terms of ultimate and final approval on the Day of Judgement. 

Christians are joined in union with the Messiah who has fulfilled the requirements of divine law in his body. He is the spotless Lamb of God. 

Because of this union, Christians are freed from condemnation within the sphere of the written codes of divine law. Instead the law penetrates into them becoming ‘the roused from out of the dead’. 

In II Corinthians 11 v 2 Paul says of the Corinthian Christians, ‘I have joined you to one husband, a set apart virgin to present and stand beside the Messiah’. He speaks of Jesus as their husband because they exist in union with him as their Lord and head.

The purpose of the death of the Christian’s ‘old human appearance’ and their union with the Messiah by means of the Breath, such that they penetrate into becoming ‘the aroused from out of the dead’ is that they actively ‘bear fruit for God’ in their speech and behaviour. They do not seek a life of godliness and good in order to obtain or maintain divine approval by working and expending their energy in such behaviour, but rather, out of loyal service for the honour and praise of God. Such clean speech and behaviour is the ‘fruit of the Breath’, (Galatians 5 v 22). 

Having been brought forth by God, Christians do not own themselves. I have often heard ‘outsiders’ or ‘unbelievers’ say in defence of their preferred behaviour, ‘It’s my body, or my life, I can do what I like’. This is not a Christian sentiment. Christians are bond-slaves of their Lord and Master the Messiah. They have been bought back, redeemed or purchased with a price, and placed in God’s household. By right of purchase, Christians are therefore under an obligation to behave as their Messiah directs. The Messiah purchases the taking away of the Christian’s condemnation by means of the shedding of his own lifeblood and in doing so he places upon them a new obligation to obedience. Those who are redeemed from out of slavery or captivity to self-forfeiture and condemnation are the purchased servants of him who redeemed them – as Paul goes on to say in the next verses in Romans 7. 

Principles of living a godly life [38] – Christians and divine law [5]

Paul has stated and illustrated the principle that the law only has authority whilst a man is alive. When a man dies the law is rendered idle. He then applies this statement to Christians, especially to Hebrew Christians – ‘those knowing law’, (Romans 7 v 1). ‘So then my brothers, you also were put to death, the law by means of the body of the Messiah penetrating into you becoming another, the having been aroused from out of the dead, in order that we begin and continue to bear the fruit of God’, (Romans 7 v 4).

OK Hold on to your hats and take a deep breath….

Paul says that Christians, including Jewish Christians who know the law, have been put to death and therefore the law is rendered idle. Earlier, Paul has said that Christians are ‘planted together with the Messiah so as to be coming forth the resemblance of His death…knowing this, that our old human appearance was crucified together with [the Messiah], in order that the body of self-forfeiture and loss is brought to an end. We are no longer serving self-forfeiture and loss’, (Romans 6 v 5, 6). 

What does Paul mean when he says that the Christian’s ‘old human appearance was crucified’? What is the Christian’s ‘old human appearance’? A polarising difference exists between Christians and unbelievers. The natural, inherited constitution of every individual is described in Scripture as the ‘old human appearance’, or as the ‘natural, sensuous earthy man’, or the ‘old and ancient self’. Within our ‘old human appearance’ we are earthy, sensuous individuals who rely on our sense of the tangible. Impulses within our physical flesh lead us to a condition in which we don’t take hold of and welcome the Breath of God. That which is of the Breath of God seems to be dull, absurd foolishness. We don’t have a natural ability to perceive, recognise or be persuaded to the point of obedience regarding the Messiah and or what is of the Breath, no matter how hard we may try. The theological principle is this: 

That which is of the Breath of God is discerned, distinguished, examined and apprehended only through the assistance of the Breath of God

We may understand the words and concepts in Scripture, but no matter how educated and intelligent we may be, we remain without persuasion when it comes to what is true to the facts with regard to God, His Messiah and the intangible unseen realm. We remain in, and prefer, darkness to light and thus we remain unbelievers, penetrating toward the judicial condemnation of God.

But once God brings forth those He has selected, they are described as being a ‘new formation’ - they are no longer who they once were. Having been effectively being brought forth, a fundamental change has taken place within them, which means that they are not the same as they we were before – ‘our old human appearance was crucified together with [the Messiah]’ (Romans 6 v 6). This happened to them and was completed in the past, when they were effectively brought forth. Thus Paul says here in Romans 7 v 4 – ‘my brothers, you also were put to death’, you Jews who know the law and whom God as brought forth by means of the Messiah – you also were put to death, your ‘old self’ was crucified together with the Messiah. 

The next phrase is more difficult to translate and I consider that many translations are misleading. Translators are forced to add words in English that are not present in the Greek text, in order to convey the interpretation that they consider Paul intended. But I have presented what the Greek text says – ‘the law by means of the body of the Messiah penetrating into you becoming another, the having been aroused from out of the dead’. All the word studies and lexicons fail to make mention of the word ‘law’ – ‘nomos’ – in this particular verse. It would seem that they are unable to determine the particular or specific meaning of the word ‘law’ in this verse. Translators and commentators add the English word ‘to’, thereby giving us the phrase - ‘you were put to death to the law’. But the word ‘to’ is not there in the original Greek. 

So what is Paul saying? I consider that Paul is saying that the law – the written codes of divine law – by means of the body of the Messiah penetrates into them becoming another. Christians are placed in union with the Messiah by means of the Breath. Their ‘old self’ is crucified, put to death together with him, because of their union with him. But the law is fulfilled or brought to completion by means of the body of the Messiah, the Lamb of God without stain or blemish, and therefore, Christians are roused up to Life with him, again because of their union with him. In this way they are judicially approved, and the law penetrates into them becoming ‘another’ – a ‘new self’. 

What does this mean? It means that those whom God has brought forth are ‘the having been aroused from out of the dead’. The rousing up from out of the dead has already begun. Christians are no longer ‘under the law’ because they have been crucified with the Messiah and their ‘old self’ has died and therefore the law has been rendered idle. But because of their union with the Messiah they are also ‘roused up from out of the dead’ to a position of divine approval, because the law has been fulfilled and completed by means of the body of the Messiah. The law, being fulfilled, penetrates into Christians becoming ‘the roused up from the dead’ at this present time because of their union within the Messiah. ‘If therefore then anyone [is] within the Messiah, [they are] a fresh, new, unused formation. The beginnings are coming near – look! Fresh, new, unused is caused to come into being’, (II Corinthians 5 v 17). This has happened in order that ‘we begin and continue to bear the fruit of God’.

….and breathe out and relax.

 

Principles of living a godly life [37] – Christians and divine law [4]

 Moving into chapter seven of Romans we come to one of those chapter divisions that were introduced centuries after the original letter was written. Useful as they are for providing quick reference points, they can also sometimes mislead us by creating artificial divisions within the flow of the text. There is such a case here - chapter seven does not begin a new theme. Paul continues to outline his answer to an objection by some Christians concerning the Christian’s relationship to divine law, a section that began in chapter 6 v 14, 15. Paul concluded that Christians ‘are absolutely not under law, but under favour’ and as a result of this statement he then anticipated an objection. ‘What then? Are we to self-forfeit because we are not under law but under free favour?’ In other words the theme of this section began with the objection by legalists that if Christians are not under law then they are led into permissive licence in their speech and behaviour. 

We saw the initial response of Paul to this objection in the previous post – ‘May it never be!’, (Romans 6 v 15), and he continues to explain his response throughout chapter seven and beyond. Thus, here in verse 1 of chapter 7 he once again mentions the theme of law. ‘Or are you ignorant brothers – because I am speaking to those knowing law – that the law has authority over the man on the basis of how long a time he lives?’. He is particularly speaking to Hebrew Christians who are familiar with Sinai Covenant Law or Levitical Law. 

He then gives an illustration of the principle ‘that the law has authority over the man on the basis of how long a time he lives’. The illustration is drawn from marriage. ‘Because the woman married to a husband is tied to the living husband by law. But if the husband dies she is inactive down away from the law and the man. Therefore then, if she happens to another man, the husband being alive, she will legally be an adulteress, but if the husband dies, if happening to another man and being accused an adulteress, she is delivered from the law’, (Romans 7 v 2, 3). In other words if a woman is married to a man, law ties her to her husband – but only while her husband is alive. If her husband dies, the law tying her to her husband is rendered idle and she is no longer tied to this man. This means that if she has an intimate relationship with another man whilst her husband is alive, then she is legally categorised as an adulteress. But if she has an intimate relationship with another man after her husband has died, the law tying her to her husband has been rendered idle, so she is free from any legal accusation of being an adulteress. The law has authority only whilst her husband is alive.

Paul then applies this principle to Christians – including Hebrew Christians who, before they became Christians, had been placed under the Sinai Covenant and its written codes of divine law. 

Principles of living a godly life [36] – Christians and divine law [3]

 Paul has said that if self-forfeiture abounds, the divine gift super-abounds. He then anticipates a couple of potential objections and I looked at the first objection in the previous two posts. He concluded that Christians ‘are absolutely not under law, but under favour’, (Romans 6 v 14). As a result of this statement Paul then anticipates the second objection. ‘What then? Are we to self-forfeit because we are not under law but under free favour?’ Once again Paul responds immediately, ‘May it never be!’, (Romans 6 v 15). Once again I want to point out that this objection is about divine approval in the Christian’s day-to-day life. The question is framed like this – 

If Christians are not under law

Then HOW SHOULD WE LIVE OUR LIVES AS CHRISTIANS?

Are we free to carry on self-forfeiting? 

This is the typical objection of the Christian legalist – IF we are not under law THEN surely we are free to carry on in self-forfeiture – we are being led to permissiveness – to lawlessness. 

Paul dismisses this objection and says, ‘May it never be!’ He then uses the illustration of slavery to make his point. ‘Don’t you appreciate that who you stand enslaving yourselves beside, penetrating into obedience, you are enslaved to whom you obey, whether self-forfeiture penetrating into death, or obedience penetrating into divine approval? But - gift of God - since you used to exist slaves of self-forfeiture, but you listened attentively to the point of obedience from out of your deep inner core, penetrating into that form of teaching given from close beside. But having been set free, away from self-forfeiture and loss, you are enslaved to divine approval’, (Romans 6 v 16 – 18). 

Paul says that he speaks in human terms because of the weakness of their flesh. Then he states it again in a slightly different and fuller way. ‘Because just as you stood beside your members enslaved to uncleanness and lawlessness penetrating into lawlessness, now, at this present time, in the same way, stand beside your members enslaved to divine approval penetrating into being set apart in the likeness of God’, (Romans 6 v 19b). The metaphorical image he presents is of a loyal servant always at a point of readiness to serve his master. Before being enlisted to serve his present master he did what he liked, when he liked. But he was enslaved to seeking pleasure, personal gain and so on, and he used his hands, feet and head to obtain and secure what he desired, penetrating into lawlessness. But now he is exhorted to have his hands, feet and head standing at attentive readiness to serve his master. That is the dynamic. The Apostle does not direct Christians to Covenant Law. He tells them to act in a way that is consistent with their calling and redemption. To be like faithful servants ready to serve their new master/owner. He exhorts them to have their hands, feet and head standing at attentive readiness to serve their Lord who has paid the price to purchase them and rescue them from condemnation.    

Paul continues to compare the Christian’s previous natural state – their old human form inherited away from their ancestors, with their new position and new formation. ‘Because when you existed slaves of self-forfeiture and loss you existed free from, or not a slave of, divine approval. Therefore what fruit did you possess at that time on the basis of that which at this present time you are ashamed of? Because the end and completion of those things is death. But now, having been liberated away from self-forfeiture and loss, and having become enslaved to God, you possess your fruit penetrating into purification in the likeness of God and the end and completion is perpetual Life. Because the payments of self-forfeiture - death, but the extended free gift of God - perpetual Life within our Lord Jesus, the Messiah’, (Romans 6 v 20 – 23). In their previous form, as they were by nature, they were not enslaved to divine approval. They were insensitive to and ignorant of God and divine law, but enslaved to the desires and the impetus of passions arising within their fleshly constitution. But what did they gain as a result? The end result of their enslavement is death –divine disapproval and loss of a share in the divine inheritance. But now, as Christians, they are free from self-forfeiture and no share or portion of the divine inheritance, and they are enslaved to God, possessing fruit that penetrates into them being purified in the likeness of God and His Messiah. They are being changed, the end result being perpetual Life within the Messiah.

Principles of living a godly life [35] – Christians and divine law [2]

 Why is it the case that Christians are exhorted not to live their lives responding favourably to self-forfeiture if they have been delivered away from divine condemnation by the Messiah? Paul teaches that Christians are ‘planted together with the Messiah so as to come forth the resemblance of His death’, (Romans 6 v 5). That is a deep and slightly obscure concept, but he explains it in the next verse. ‘…knowing this, that our old human appearance is crucified together with [Him], in order that the body of self-forfeiture and loss is rendered down to being idle and inactive. We are no longer devotedly enslaved to the self-forfeiture and loss’, (Romans 6 v 6). Sounds even deeper, so what does he mean? Our ‘old human appearance’, refers to what we all are within our earthy, sensuous human nature and constitution. When God’s brings forth those he has selected, this old form is crucified together with the Messiah. God brings Christians forth as a ‘new formation’ in order that their physical, fleshly body with its inherent tendencies towards self-forfeiture and loss is brought to an end and rendered idle. Their fleshly body cannot and will not enter into the heavenly realm. Paul is saying that Christians are no longer enslaved to self-forfeiture and loss.

He goes on to say, ‘Because he, [Jesus], died, he withered away the self-forfeiture and loss… in this manner you also, logically reason yourselves to indeed be dead and lifeless to self-forfeiture and loss… Nor be standing beside your members as implements of unjust self-forfeiture, but stand them beside God, from out of the dead as it were, alive, your members instruments of the judicial approval of God’, (Romans 6 v 10a, 11a, 13). It is clear that Paul is talking about living the Christian life day-by-day. He concludes his response to the first objection that Christians continue in self-forfeiture because God’s free gift super-abounds, by saying, ‘Because self-forfeiture and loss will not have authority over you, because you are absolutely not under law, but under favour’, (Romans 6 v 14). In the future, self-forfeiture and loss will not rule over Christians. Why? Because at this present time Christians are under God’s freely extended favour and are absolutely not under law. The Greek suggests the paraphrase, ‘You are now not placed under law but under a free gift’, with the idea not just of the Christian’s position or standing, but also of the transferring process. To be ‘under law’ is to be under its authority and requirement of entire obedience, and therefore to be under its curse for the slightest breach. To be ‘under law’ is to be enslaved under the inability of our fleshly constitution to keep it, the helpless slave of self-forfeiture, the law working down settled anger.

Principles of living a godly life [34] – Christians and divine law [1]

 Faced with the concept of Christians walking around within the Breath as the means of living a godly life, Christian legalists still try to direct Christians to the written codes of divine Law when it comes to living a godly life day-by-day. They react with horror and they protest loudly when faced with the slightest qualification concerning the written codes of Sinai Covenant Law. So we still need to get to grips with the position and function of the written codes of divine Law.

The Apostle Paul addresses the theme of the Christian’s attitude to the written codes of divine Law most particularly in Romans chapters 6, and 7. Chapter 7 is a difficult chapter and this means that it has been interpreted in a number of ways. So in the next series of posts I will go through this chapter verse by verse so that we can try to follow the Apostle’s logic and reasoning in the light of all that we have seen so far. But first we need the context of what he is saying.

Earlier in his letter to the Roman Christians, Paul has been teaching that everyone, without exception, misses the mark and exists under divine condemnation. He has proposed that divine approval is obtained by being persuaded of and entrusting in the Messiah, such persuasion being evidenced and brought to completion by obedient behaviour. Unlike the Sinai Covenant, this way of divine approval is not restricted to Jews. Then, in chapter 5 v 20a Paul makes an interesting statement. ‘Now law entered close beside in order that the falling away became greater in number’. This seems to state the very opposite of what Christian legalists propose. They turn Christians to divine Law to promote a godly clean life, but Paul says that the effect of law is to increase the amount of falling away and transgression, and earlier he has said that ‘Law is working down settled anger’, (Romans 4 v 15a), not godliness. We will see why this is the case in due course.

Paul says that if self-forfeiture and loss abounds, the divine gift super-abounds, and then he responds to a couple of potential objections. The first objection is this - ‘Shall we remain and persist in self-forfeiture in order that the extended free favour increase?’. His immediate response – ‘May it never be!’, (Romans 6 v 1, 2a). This objection, along with the second one presented in verse 15, defines what Paul is talking about. The general theme is divine approval, and these objections are about divine approval in the Christian’s day-to-day life. The question is framed like this – 

If divine favour super-abounds when self-forfeiture increases

Then HOW SHOULD WE LIVE OUR LIVES AS CHRISTIANS?

Should we self-forfeit all the more so that the free gift exceedingly increases?

‘By no means’, says Paul. The super-abounding of God’s free gift of salvation does not give Christians licence to self-forfeit or sin. Paul says that ‘We died away from self-forfeiture and no share - in what way even now will we be alive within it?’ (Romans 6 v 2b). Even now, at this present time, Christians are not summoned to be alive to and positively responsive and active within self-forfeiture. 

Principles of living a set apart, godly life [33] – Divine Law and the gospel

 So what is the position of Christians when it comes to divine approval moment-by-moment and Sinai Covenant Law? Paul declares that Jesus ‘gave himself on behalf of us in order that on receipt of a ransom he release us away from all lawlessness and cleanse for himself a people existing all around, zealous of good works’, (Titus 2 v 14). Peter says this to Gentile Christians, ‘you were released on payment of a ransom away from the empty futile way of your life handed down to you from your ancestors 19 … by precious blood of the Messiah in the manner of a lamb without blemish’. (I Peter 1 v 18b, 19). To Jews it is stated like this, ‘Therefore men it is known to you that by means of this the sending away of self-forfeiture and loss is openly proclaimed. 39 And away from all that within the law of Moses you were not able to be approved, within Him, all entrusting are approved’, (Acts 13 v 38, 39).

Speaking to both Jewish and Gentile Christians who were in danger of turning to Covenant Law in order to live a godly life, Paul says this. ‘But when the fullness of time came God sent forth His Son, having come from out of a woman, having come under law 5 in order that he completely buy out those under the law, in order that we begin and continue to receive adoption. 6 And because you are sons, God sent forth the Breath [Pneuma] of his Son to reach into our deep inner core, crying out out, “Abba, Father”, (Galatians 4 v 4 – 6). Later, Paul plainly states the principle of Christians living a godly life day-by day, and he does not direct them to Covenant Law. ‘So I say, walk around within Breath [Pneuma] and absolutely do not bring to completion eager fleshly desire. 17 Because the flesh is focused on passionate desires against the Breath, [Pneuma] and the Breath [Pneuma] against the flesh. Because these resist and oppose one another in order that if you desire, you do not construct it, 18 and if you are led by the Breath [Pneuma], you are not under law’, (Galatians 5 v 16 – 18). 

Paul and the other Apostles consistently contrast the written codes of Covenant Law bringing down settled anger on one hand, over and against hearing, persuasion, and the Breath of God and His Son bringing down divine judicial approval on the other hand. Their instruction is to –

Persevere within persuasion and walk around moment by moment within the sphere of the Breath that they have received and which dwells in their deep inner core, at the foundation of their thoughts, emotions and desires

This is not an abolishing or dissolving of divine Law, but a unique way of life that is only possible for Christians because only Christians possess the indwelling and working energy of the Breath of God and His Messiah. It is a way of life within the Messiah that upholds the principles and fulfils the requirements of Divine Law within a superior priestly order. 

But Christian legalists usually raise their hands in horror at this. They suggest that such a position is anti-law – antinomian. But over the course of these posts I hope that we are seeing that this is not the case. Christian legalists propose that this is a lawless approach – that there are no moral or spiritual safeguards. But on the contrary, we have seen that Christians possess the Breath. Christian legalists propose that this approach opens the door to Christians being led by their emotions, fleshly desires and a deceitful heart, or that those who advocate such an approach are dismissing the word of God. But I am saying that Christian legalists are in danger of denying their Messiah. So let’s see what Paul has to say about the written codes of divine law.  

Principles of living a set apart, godly life [32] – Divine Law and the error of legalism [2]

 If Christians turn to the written codes of divine Law to try to attain godliness and maintain divine approval day-by-day, then they are putting their faith in their flesh, in the strength of their human constitution, and thus they are taking a step backwards. They are stepping away from their calling to a superior order of a royal priesthood. In the case of Jews they are turning back to the Sinai Covenant and Levitical order, or in the case of Gentiles they are imposing the old and inferior Sinai Covenant with its Levitical Law given through Moses to Jews, onto Gentile Christians. More than this, in turning to the written codes of Law in this way they are in danger of rejecting their Messiah. They are going back to a form of divine approval by their work and effort – to maintaining divine approval by means of their own energies, actions and behaviours. The author of the Letter to the Hebrews says this - ‘But the judicially approved of Me will be alive from out of persuasion to the point of obedience, [Faith]. He who cowers, withholds or shrinks back, My Breath [psyche] is not well-pleased within him, [Habakkuk 2 v 4]. 39 But we are not those cowering and shrinking back penetrating into being cut off, but persuaded to the point of obedience penetrating into possessing life-breath [psyche]’, (Hebrews 10 v 38, 39). 

Elsewhere we read, ‘….if the people were completely fulfilled and made complete through the Levitical priesthood – on the basis that it was ordained and sanctioned by Covenant Law – why is there still need for another priest to be raised up according to the rank of Melchizedek, not being spoken of according to the rank of Aaron? [who was a Levite] 12 Because the priesthood is being transferred from out of necessity, from out of compelling need, and a transformation of law is coming into being. 13 Because these things [about Jesus as high priest] are being said on the basis of another tribe [Judah] participating…’, (Hebrews 7 v 11 – 13). I spent some time in earlier posts talking about Christians being placed into a different priestly order. Christians do not attain divine approval by seeking to obey the written codes of Levitical Law. God has brought them forth within hearing and persuasion of the good news of the Messiah, placing them into a royal priesthood of the order of Melchizedek. Therefore they do not now continue their Christian life day-by-day by turning back to, or placing themselves under trying to keep the written statutes of Levitical Law. Neither are they now free in the sense of being lawless or anti-law. Instead, there is a transformation of law. Divine law is not abolished or dissolved. The superior priesthood into which they have been placed exists alongside the written codes of Sinai Covenant law. For Christians, the principles of divine law work and come to fruition in a different way. 

So what is the Apostolic instruction to Christians? Trust in Jesus and work to keep the written codes of Sinai Covenant Law? No, not at all. The Apostles never say this. Instead they say, ‘Therefore, in the manner you have received the Lord Jesus, Messiah, walk around within Him, firmly established and built up within Him, making the persuasion secure in the manner you were taught, super-abounding within thankfulness’, (Colossians 2 v 6).

Principles of living a set apart, godly life [31] – Divine Law and the error of legalism [1]

Some Christian leaders propose that now that Christians have attained deliverance away from divine condemnation by means of entrusting in Jesus, then in order to go on, live a godly life and attain the highest standards of godliness day-by-day, Christians should now turn to the written codes of divine Law. They should turn to the written codes of the Sinai Covenant, where we find the Ten Commandments for example, to spur them on to avoid sin and encourage holiness. 

Here is Paul’s response to such a suggestion. ‘I wonder and marvel that in this manner you are quickly changing sides and transferring away from your summons within the Messiah’s free gift, penetrating into a different kind 7 that is absolutely not another good message. If whether there are some who are disturbing you and wish to corrupt the good news of the Messiah. 8 But even if we or a messenger from out of heaven proclaim good news to you alongside that good news we announced to you, let him be accursed! 9 As we have said before, so even at this moment I say, ‘If anyone is announcing good news to you beside what you received, let him be accursed!’’, (Galatians 1 v 6 – 9). Then, after defending his reputation, authority and integrity and that of the Apostles and the gospel message, he repeats the gospel which says that Christians are delivered from condemnation by faith, not by observing the written codes of the Law. Then he says, ‘O unthinking Galatians! Who has begun and continues to fascinate you not to be having confidence and trust the truth - that eyes down Jesus the Messiah announced as crucified? 2 I merely desire to learn this from you, did you receive the Breath [Pneuma] by means of working energies of Law, or by hearing confident entrustment? 3 Are you so thoughtless? Breath [Pneuma] beginning to make complete, [but] now at this present time, flesh? 4 Did you have so much heavy emotion without purpose, if indeed also without purpose? 5 Therefore, the supply of the Breath [Pneuma] to you and active power within you - from out of actions of Law or from out of hearing entrustment?’ (Galatians 3 v 1 – 6). 

Paul does not hold back. He says that a core aspect of the gospel is being undermined. Once again he contrasts the written codes of the Law on one hand, with hearing and persuasion, and with the Breath of God and God’s Son on the other hand. He places these in opposition to each other. If Christians turn to the written codes of Law in their attempt to attain godliness day-by-day, they are entrusting in their own energies and efforts to maintain judicial approval. They are entrusting their own flesh and the energies inherent within their human constitution. This means that they are taking a step backwards. The written codes of divine law are working down settled anger, not godliness.

 

Principles of living a set apart, godly life [30] – Divine Law and Divine approval [2]

 Christians are rescued from God’s judicial condemnation by means of entrusting Jesus. God’s chosen deliverer, rather than by seeking to enact all of the written regulations of Sinai Covenant Law. As part of God’s free gift, Christians receive the Breath of God to indwell their deep inner core or ‘heart’ – the foundation of their thoughts, feelings and intentions. Paul places faith and Breath in contrast to working to put into practice the external written codes of the Sinai Covenant. 

So what happens then? What happens in the Christian’s day-to-day life? As a result of their enlightened perception away from the Breath of God, and their entrustment in the Messiah, Christians are exhorted to exercise illuminated self-control so as to live a godly life by walking around within the set-apart Breath of God. Nowhere do the Apostles instruct Christians to turn to and work to put into practice the external written codes of divine Law. But as we have seen, divine Law – with its emphasis on purity, cleanliness and being set apart from the worldly arrangement and its values – has not been abolished. Christians are not given a licence to engage in wayward speech and behaviour because they now trust Jesus. But the exhortation to, and purpose of, living a godly life places them in a battle, in warfare, because within their physical, fleshly constitution, raw energies and passions produce an impetus that leads to speech and behaviour that God disapproves of. No Christian is perfectly clean and pure in their speech and behaviour, despite their best intentions, or their most transcendent experiences. 

Given this purpose and summons to live a godly life and the opposition created by the energies within their physical, fleshly constitution, as well as by the values and behaviours of the world being displayed around them, where does this leave Christians? How are they to go about their daily lives successfully overcoming temptation? How are they to maintain the best standard of godliness that they possibly can? 

Different Christian leaders suggest different approaches, but the particular focus here is on divine Law. ‘Aha!’ say some Christian leaders. ‘Christians need to turn to the written codes of divine Law, like the Ten Commandments, to ‘spur’ them on or ‘goad’ them towards godly behaviour’. Are they neglecting Sunday worship? The Law says ‘Keep the Sabbath set apart’. Are they stealing? The Law says ‘You will not steal’ and so on. But I strongly disagree with this approach. I propose that this is not Apostolic teaching and that it falls into the error of ‘Christian legalism’. 

Principles of living a set apart, godly life [29] – Divine Law and Divine approval [1]

 Many of the Apostolic references to divine Law refer to divine approval, to being declared righteous or placed in a position of no condemnation from God. Many Protestant Christian commentators (though not all), agree that no one is declared righteous by means of them trying to obey or keep the written codes of divine Law. Paul states the position of Christians succinctly in his letter to the Christians in Galatia. ‘Therefore, as many as exist from out of works and actions of Law exist under a curse. Because it is written, ‘Cursed, everyone who is not remaining within everything written in the book of the Law, constructing them. 11 Because now it is clearly evident that no one is judicially approved in the presence of God within the sphere of divine Law, because ‘The judicially approved will live from out of faithful confident persuasion’. 12 But the Law is not from out of confident persuasion, on the contrary, the one constructing these things will live by them. 13 The Messiah buys us up completely from out of the curse of the Law, having become a curse on behalf of us, because it is written, ‘Everyone hanging on a tree is accursed’, 14 in order that Abraham’s blessing comes to the Gentiles within Jesus the Messiah, so that we receive the promise - the Breath [pneuma] - through entrusting to the point of obedience’, (Galatians 3 v 10 – 14a).

Covenant Law says, ‘Do this and you will live’. That is the arrangement for those under the Sinai Covenant - ‘we know that whatever the Law says, it speaks to those within the Law’, (Romans 3 v 19), to Jews. ‘The hearers of the Law are not judicially approved alongside God, but the doers of Law will be declared judicially approved’, (Romans 2 v 13). But no one successfully obeys or keeps all of the Law. Rather, ‘The judicially approved will live from out of faithful confident persuasion’,  (verse 11 above). 

Paul contrasts doing the written codes of the Law with ‘faith’ and the Breath. These are two different means of obtaining divine approval. But he says that no one successfully enacts the written codes of divine law, so that instead, divine approval comes from faith, from entrustment to the point of obedience. In these last days, the Messiah and his atoning death at Calvary has been revealed and it is Jesus who is the focus of this faith or persuasion. The fruit and evidence of this entrustment is that it is carried across from within – from ‘inside the cup’ into godly speech and behaviour as Christians co-work with the Breath of God. 

This is the situation according to Paul - ‘Therefore, in front of Him all flesh will absolutely not be judicially approved from out of energy and work of Law, because by means of Law is full knowledge of self forfeiture and no share or portion. 21 But now apart and separate from Law, God’s judicial approval is being made clear and apparent, testified and borne witness to by the Law and the Prophets - 22 judicial approval by means of entrustment, penetrating toward all those entrusting Jesus the Messiah’, (Romans 3 v 20 – 22b). Paul states a conclusion on this matter a little later. ‘Because if those from out of Law are allotted heirs, [then] persuasion to the point of obedience is made void, is nullified, and the announced promise rendered entirely idle. 15 Because Law is working down settled anger’, (Romans 4 v 14, 15a). These two means of judicial approval are in many ways mutually exclusive. When it comes to divine law, the written codes are bringing down settled anger, whereas the arrangement of judicial approval by means of faith exists beside Covenant Law, in the sense that it does not abolish or dissolve divine Law, but brings it to completion and with it, divine judicial approval.

Principles of living a set apart, godly life [28] – Divine Law, Priesthood and the Millennium Reign [4]

 There is only one formal order of priests on earth and they are selected from the tribe of Levi within God’s chosen ethnic group – the house of Israel. This is quite consistent with what Ezekiel describes in the last chapters of his book. His description of the use of daily sacrifices demonstrates that Jews will not, as a nation, suddenly convert to Christianity in the sense of dismissing ceremonies and sacrifices. Rather, they will remain under a form of a neo-Levitical priestly order under the New Covenant that God will make with the house of Israel. Within the heavenly realm, the priesthood is being transferred from out of necessity, from out of compelling need, and a transfer of law is coming into being, (Hebrews 7 v 12). As a result, under the New Covenant, the house of Israel will be softened and made responsive to God’s Law, which He will write on their deep inner core. They will become a set-apart godly nation. They will begin to turn back to God and His Messiah, as King of kings, will overthrow of the tyranny of the ‘man of lawlessness’ and his regime with the furious outpouring of passionate anger. This will occur in the last generation of this present gospel age.   

By this time, all those brought forth by God will be roused up again to enter into the heavenly realm. What will be established will be the ‘New Jerusalem’ – the new infrastructure of delegated governance, of delegated rulers, judges and authorities, made up in part of a Kingdom of priests resembling the order of Melchizedek, serving in the heavenly temple. In addition, heaven and earth will draw closer together, with human delegated rulers and judges in Israel, its priests of a neo-Levitical order. This whole new order, including God as the Ultimate Authority and Jesus as King of kings seems to be what is referred to as ‘Zion’, with completed Christians constituting part of the ‘New Jerusalem’. Thus we read, ‘I clearly discerned the city set apart, the fresh, new, unused Jerusalem, coming down from out of heaven away from God, made ready in the manner of a bride very appealingly ordered and adorned for her husband. And I heard a loud voice from out of the throne saying, “Look! The dwelling place of God in company with men - He will be encamping in company with them and they will be His peoples. God Himself, their God, will be in company with them’, (Revelation 21 v 2, 3).

The important thing for us to note in all of this, before we get too distracted by other themes and details, is that all of this is established in company with, in parallel with divine Law. As Jesus said in the gospels, he had not come to abolish divine Law but to complete it. Divine law is not going to be abolished or dissolved, but it is going to be transferred. It constitutes the foundation of God’s justice and righteousness and at no point will God introduce an arrangement of lawlessness, anarchy or permissiveness. 

I have taken a little time to establish this context so that we can better understand what the Apostle Paul has to say about the day-by-day life of Christians and the written codes of Sinai Covenant Law. It also helps us to avoid falling into the trap of excessive freedom or permissiveness. I am certainly not taking an ‘antinomian’ stance – a perspective that stands opposed to, or against, divine law. But neither am I supporting Christian legalism.

Principles of living a set apart, godly life [27] – Divine Law, Priesthood and the Millennium Reign [3]

 There are a number of different perspectives that propose what Israel will be like in the Millennium Reign. This is not surprising because Scripture only presents glimpses here and there as to what this age will be like, and different scholars have drawn out and speculated on different facets of this coming age. 

One of the most comprehensive descriptions is to be found in chapters 40 – 48 of Ezekiel. There we find an account of how Israel will be governed in this new season of the reconciliation and restoration of the household of Israel. We see the division of the Promised Land between Israel’s tribes, and the building of a new Temple. We also see the establishment of a neo-Levitical priesthood, the consecration of the altar and the establishment of daily sacrifices on earth as part of the New Jerusalem. 

Now this creates a problem for many Protestant Christians. Because the Protestant Reformers and their successors divide Sinai Covenant Law into ‘Moral Law’ and ‘Ceremonial Law’. I consider this to be a mistake, a false division. Instead, I consider that Sinai Covenant Law is an integrated whole. But many Protestant Christians then go further. They then propose that the ‘Ceremonial Law’, such as sacrifices, has already been done away with because its purpose is to constitute an outline shadow of the person and work of the Messiah. So they then propose that because the Messiah has come and been made clear, these ‘outline shadows’ have now been done away with. But this means that they have difficulties with these chapters in Ezekiel and often feel obliged to interpret them in metaphorical or allegorical ways.

I also propose that perspectives that Jesus will return in such a way as to enter into and sit within this new Millennium Age Temple are mistaken. So also are perspectives that suggest that all Jews will come recognise or perceive Jesus and in effect become Christians. 

Principles of living a set apart, godly life [26] – Divine Law, Priesthood, Citizenship and the Millennium Reign [2]

God has declared that in the future He will fully complete His promises and purposes for the household of Israel. But this will not be based on the old Sinai Covenant and its written Laws because the household of Israel and its delegated leaders and priests of the Levitical priesthood proved to be persistently wayward and rebellious with regard to this Covenant. So God is going to accomplish this ‘with a fresh new Covenant on the basis of household of Judah’, (Hebrews 8 v 9). 

The effective and successful work of Jesus - God’s anointed deliverer - means that Jesus, from the house of Judah, is now high priest, of the order of Melchizedek, in the heavenly realm. When Jesus comes to take up the mantle of King of kings at the advent of the Millennium Reign, this will be a royal priesthood and the time when God introduces this new Covenant with the household of Israel. 

The author of the letter to the Hebrews gives us a brief description of this new Covenant. ‘Because this is the Covenant that I will appoint with the household of Israel after those days, declares the Lord. Putting My laws within their mind and understanding on the basis that I will write them on their hearts, towards the purpose that I will be their God and they will be a people towards me. 11 They will absolutely not each continue teaching their fellow citizens and brothers saying, “Know the Lord”, because all will see and know Me, away from the least of them to the greatest. 12 Because I will be propitious and merciful, I will not recall their unrighteousness, injustice and no-share any more’. 13 In saying ‘new’ He makes the first old, and that becoming old and becoming aged, near disappearance’, (Hebrews 8 v 10 – 13). There it is – the promise of future restoration and reconciliation and God’s faithfulness in bringing to completion His purposes with regard to His chosen ethnic group. 

What is relevant to our present theme concerning divine law are verses 10 and 13. In verse 13 we are told that with the establishment of this new Covenant, the old Sinai Covenant with its written codes is made old, such that it almost completely disappears. But divine Law is not dissolved or abolished. The household of Israel will not enter into lawlessness or anarchy in the Millennium Reign. Rather, the principles of God’s laws will be transferred into the hearts and minds of those of the household of Israel and they will perceive, understand and comprehend them. God will write these laws ‘on their hearts’ – in their deepest inner core at the foundation and emergence of their thoughts, emotions and desires. Once again, this new Covenant exists alongside God’s Law. 

Principles of living a set apart, godly life [25] – Divine Law, Priesthood, Citizenship and the Millennium Reign [1]

 In the previous posts we have seen that when God brings Christians forth they are placed as adopted sons within God’s household and within the royal priesthood that corresponds to that of Melchizedek, with Jesus as their high priest. Gentiles are brought in from existing in relative ignorance under a Covenant of Behaviour, and Jews are transferred from being under the Levitical order and the Sinai Covenant. This royal priesthood exists alongside Sinai Covenant Law but it does not abolish or dissolve Covenant Law. So where do Christians stand in relation to Covenant Law?

The coming Millennium Reign offers further insights on this theme. The questions are these - What will happen to God’s chosen ethnic group, Jews, in the Millennium Reign? What about the promises made to the descendants of Abraham with regard to possessing an area of Promised Land and so on? What about the ‘silver linings’ found throughout the Hebrew prophets concerning the restoration and reconciliation of Jews? What priesthood will Jews be placed under then?

Returning to the letter to the Hebrews, the author looks forward to the restoration of Israel and says, ‘Look! The days are coming, says the Lord. I will fully accomplish and complete on the basis of the household of Israel, on the basis of the household of Judah. 9 A fresh, new Covenant, not down from the Covenant that I made with their ancestors within the day I took hold of them by the hand to lead them from out of the land of Egypt, because they did not persevere and remain within my Covenant and I am disregarding them, declares the Lord’, (Hebrews 8 v 8, 9).

At the end of verse 9 the current position of Jews – the household of Israel – is stated clearly. God says, ‘because they did not persevere and remain within my Covenant I am disregarding them’. God still continues to withdraw Himself away from Jews at this present time. Does this mean that God has abandoned His promises to, and agreement with, the household of Israel via the patriarchs such as Abraham and Moses? Have these promises failed? Not at all. In the future God ‘will fully accomplish and complete a fresh new Covenant on the basis of the household of Israel, on the basis of the household of Judah’. God has made an agreement and promises with His chosen ethnic group, the household of Israel. On the basis that they are His chosen ethnic group out of all the nations, God will bring matters to a full and complete conclusion. But this will not happen on the basis of the Sinai Covenant and its written codes that was established after God led them out of slavery in Egypt. Why? ‘Because they did not persevere and remain within my Covenant’. Because the leadership was corrupt and rebellious, and they and the people were wayward, playing the harlot with other, Gentile gods and idols. 

Principles of living a set apart, godly life [24] – Divine Law, Priesthood and Citizenship

 When God brings Christians forth through the Messiah and the work of the set-apart Breath, they are placed as adopted sons within God’s household. They are also placed as members the priesthood that corresponds to that of Melchizedek, with Jesus as their high priest. Hebrew Christians are transferred from being under the Levitical priesthood, and divine Law is also transferred, whilst Gentiles are brought in from existing in relative ignorance to also be transferred to the heavenly priesthood.

Thus we read, ‘Because our citizenship is existing within the heavens, from out of which we also eagerly expect a Saviour, Lord Jesus, Messiah’, (Philippians 3 v 20). The word translated into English as ‘citizenship’ is ‘politeuma’, meaning ‘life as a citizen’. This word only occurs here in Philippians. In the Greco-Roman world citizenship was valued as being high-status, conferring rights, privileges and responsibilities within a city-state. Citizens were expected to participate in civic duties and uphold the laws and values of their community. It provided a powerful metaphor for Christian identity and allegiance within God’s household.

The concept is not unique to the Letter to the Philippians however. In his letter to the Ephesians, who were Gentile Christians, Paul says, ‘Therefore then you are no longer lodgers, namely dwelling beside, but exist fellow citizens, the set apart and of the household of God’, (Ephesians 2 v 19). The Greek word here is ‘sumpolités’, meaning ‘fellow citizen’ and again it has just one occurrence in the New Testament. It refers to someone who shares citizenship with others, indicating a sense of belonging and community within a political or social entity. 

The idea of citizenship within the household of God is implied when Jesus said, ‘Within the household of my Father many residences exist, but if not, would I have told you that I am going to make you ready a place? 3 And if I go and prepare you a place, I am coming again and will receive you alongside toward myself, in order that where I am, you are also’, (John 14 v 2, 3). 

The idea is also referred to when the writer of the Letter to the Hebrews talks about notable people who lived by faith during Old Testament times. He says, ‘All these died down from faith, not receiving the promises but seeing them from afar and embracing, acknowledging and agreeing that they are lodgers and temporary residents on the land. 14 Because those saying such as this are making clear that they are seeking after that fatherland. 15 Indeed, if they called to mind that one there, from where they came out, they had occasion to turn back. 16 But at this present time they are stretching forth to better and superior, this existing [within] heaven. Therefore God is not ashamed of them, to be called God by them, because He has prepared them a city’, (Hebrews 11 v 13 – 16). The Greek word is ‘polis’, meaning ‘city’ and is used 165 times in the New Testament. It refers to a city or town, often highlighting its significance as a hub of population, culture, and governance. In the Greco-Roman world, a ‘polis’ was more than just a physical location; it was a centre of political, economic, and social life. Cities were often fortified, served as administrative centres and were places where people gathered for trade, worship, and community activities. The concept of the ‘polis’ was integral to Greek identity and civic life, influencing the development of democracy and public discourse. 

Concerning those of faith in the Old Testament period, the writer of the letter to the Hebrews concludes, ‘and all these, testifying by means of faith, did not receive the promise, 40 God providing something better around us, in order that they are not brought to completion separately from us’, (Hebrews 11 v 39, 40). Those in the Old Testament period who exercised obedient entrustment in God are also included as fellow citizens – which they saw from afar off – and they will be brought to completion alongside Christians.   

The concept is that Christians are fellow citizens of a heavenly city and therefore only temporary lodgers here on earth. We see it again here – ‘Because we do not possess an enduring city here, but we are seeking after what is about to be’, (Hebrews 13 v 14). But once again we need to ask how Christians being placed into this priestly order and heavenly citizenship affects the relationship of Christians to Sinai Covenant divine Law. On becoming Christians are Gentiles placed under the Sinai Covenant and its laws? Do Jews continue under the Sinai Covenant and its laws? I suggest definitely not. That is what Judaizers thought and this was one reason why they wanted male Gentile Christians to be circumcised according to the written codes of divine Covenant Law. But we have seen that Christians are transferred into this royal priesthood like the order of Melchizedek that exists alongside the Sinai Covenant. We have seen that divine Law is also being transferred, but not abolished or dissolved. So we need some more information.

Principles of living a set apart, godly life [23] – Divine Law and the two orders of priests

 The author of the Letter to the Hebrews is writing about the Christian’s high priest, Jesus, in chapter 8. He says that Christians ‘are holding and possessing a high priest who is seated down within the right hand of the throne of the Majesty within the heavens, 2 a servant in the set apart places, the True and Real Tabernacle or Tent of meeting, which the Lord, not a mere human being, has pitched and made fast’, (Hebrews 8 v 1, 2).

Then he says, ‘It is certain then that if [Jesus] was existing on earth he would certainly not be a priest 5 because there exist those offering gifts according to Law, which is a copy, example and shadow outline serving the heavens, as Moses was warned when he was about to complete the Tabernacle….. 6 But now, [Jesus] has obtained a more excellent service, as much as he is the mediator and go-between of a much better Covenant that has been enacted on the basis of stronger, more excellent promises and announcements. 7 Because indeed, if that one there that went before had been faultless, then a place for a second would certainly not have been sought after and desired’, (Hebrews 8 v 4 – 7). 

He reaches a conclusion: ‘If Jesus was existing on earth he would certainly not be a priest’, (verse 4). Why? Because Jesus is from the tribe of Judah, and on earth, under Sinai Covenant Law, priests are only selected from the Levitical tribe. They were ordained to offer gifts and sacrifices in the tabernacle/temple according to Covenant Law, all of this being a shadow outline of realities within the unseen heavenly realm. But this shadow infrastructure was brought to ruin and loss with the Babylonian Conquest and the destruction of Solomon’s Temple and it has never been fully reinstated even though another temple was built decades later, only to be destroyed again in 70 AD. 

By contrast, Jesus is indeed a priest, but not of the Levitical order and not on earth, but rather, within the heavenly realm at the right hand of the throne of God. He is high priest serving in the set apart places, in the True and Real Tabernacle/Temple in the heavenly realm. The Lord God, as opposed to a mere human being, has made this firm and secure. 

Thus we have the two priestly orders. First, the Levitical order of priests, established for God’s chosen ethnic group, the Jews, according to the Sinai Covenant with divine Law as an essential component of this Covenant. This exists as a shadow outline of heavenly realities. But it is an order that has fallen into a degree of ruin and loss as a result of the repeated wayward corruption and disobedience of Jews and their delegated leaders in the past. This loss occurred when God withdrew Himself and His honour and praiseworthiness from Israel at the time of the Babylonian Conquest. This still remains the position of Jews with regard to God down to this present time. 

Other ethnic groups, races and nations – Gentiles – continue to exist outside of the Sinai Covenant and its infrastructure, in relative ignorance with regard to God and heavenly realities. Gentiles are not under a priestly order, but rather, they exist under a Covenant of Behaviour in which their conscience – faulty as it may be, as we will see later – either excuses or convicts them before God.

Second, we have the superior priestly order that corresponds to Melchizedek, which is situated firm and secure within the heavenly realm, and based on a promise made on oath by God. It is into this order of priests that Jewish Christians are transferred and Gentile Christians are placed. Jesus is the high priest of this order, serving in the True Tabernacle/Temple that the Lord has pitched in the heavenly realm. Jesus serves as the mediator of a much better Covenant that has been enacted on the basis of stronger, more excellent promises and announcements than the Sinai Covenant.

He concludes by saying, ‘if that one there that went before [the Levitical order of priests] had been faultless, then a place for a second [order of priests corresponding to Melchizedek] would certainly not have been sought after and desired’ (verse 7). But what does this mean for Christians and their relationship with divine Law under the Sinai Covenant?

Principles of living a set apart, godly life [22] – Divine Law and Christian priesthood [3]

 The author of the Letter to the Hebrews has said that Hebrew or Jewish Christians (along with Gentile Christians), are brought into a new and different priesthood of the order of Melchizedek, such that a more confident expectation is brought alongside. This new priestly order exists in parallel to Sinai Covenant Law. But for Hebrew Christians, when it comes to the setting in place and qualification of priests and the high priest, the old injunctions have been set on one side. 

He then goes on to explain why Jesus, as high priest yet not a Levite as Covenant Law requires, brings in this more confident expectation. He explains by comparing the two orders of priests. A more excellent confident expectation, by means of which we Christians are coming near to God, is brought in alongside. ‘Namely down as absolutely not separated from an oath, because on one hand, those detached from swearing an oath are becoming priests, 21 but in company with an oath, by means of saying to him, [Jesus], ‘The Lord swears an oath and will not change afterwards. You are a priest penetrating into the age’, [Psalm 110 v 4] 22 down from so great and more excellent a set agreement Jesus has become the secure guarantee and bondsman’, (Hebrews 7 v 20 – 22).  

That is another slightly complex sentence, so what is he saying? He is saying that the one made a priest by the swearing of an oath, is a better and greater priest than any who are made a priest without swearing of an oath. Nothing is said in Scripture of God swearing an oath when He chose Aaron and his posterity to be priests. Levitical priests were set apart without their role being confirmed to them by God swearing an oath. Priests of Aaron’s order were selected, instituted and set apart without any oath being mentioned by Moses, who did everything exactly as YHVH commanded him, (Exodus 40 v 16). By contrast, Jesus became a priest by virtue of God swearing an oath that He will not regret or think about again afterwards so as to change His mind. ‘You are a priest penetrating into the age’, and down from such an excellent and superior agreement, Jesus has become the secure guarantee and bondsman. The Greek word is ‘egguos’ and it only occurs here in all of the New Testament. It means ‘one who acts as a surety or guarantee’, ‘a guarantor who takes responsibility for another ensuring that an obligation or promise is fulfilled’.

Jesus is the secure bondsman ensuring that those brought forth by God will be delivered. He becomes responsible, so to speak, to law and justice, such that no injury will be done to law and justice by our deliverance even though we are sinners. The principles of divine law will be honoured in order that Christians will be delivered even though they have earned self-forfeiture and condemnation, as the Law and their conscience testifies. Jesus has become responsible for the fulfilment of this promise of deliverance, he is the surety, the pledge, that all proper honour will be paid to the Law and justice within this deliverance. He died to honour Covenant Law and the underlying principles of divine Law, in order to open a way by which divine condemnation may be fully remitted in a way that is consistent with justice. ‘But now, apart and separate from Law, God’s judicial approval is made clear and apparent, testified and borne witness to by the Law and the Prophets’, (Romans 3 v 21).

The author of Hebrews then spends verses 23 – 27 making further comparisons between Jesus as high priest with the Levitical priests and high priests of the old, Sinai Covenant. He shows the superiority of Jesus, concluding once again that ‘the Law appoints men who have weakness as high priests; but on the other hand, the word of the oath, after and in company with the Law, completely accomplished a descendant penetrating towards the age’, (Hebrews 7 v 28).