I Timothy 1 v 8, 9a - Law is good, but not set out for the righteous

 ‘Now we appreciate that the law is good, provided someone is making use of it lawfully’, (I Timothy 1 v 8). Paul makes a similar statement to the one recorded in chapter seven of his letter to the Romans. He counters any idea that he is suggesting that divine law is bad in and of itself. Not at all, the law is good. But he adds a qualification. Divine law is good ‘provided someone is making use of it lawfully’. He says that the problem is that good divine law can be made use of unlawfully, it can be used in a way that is not according to the rules. It can be used in inappropriate circumstances, and he goes on to explain what he means.

‘Appreciating this, that law is not lying outstretched for the equitable and righteous’, (I Timothy 1 v 9a). He states an important principle that Christians have to appreciate with regard law in general. Law is not set out for the righteous, for the morally upright. Now we have understand what Paul is saying here. Paul is making one of his general statements, stating a general principle. Law – any law, civil law, religious law and so on – is not laid out for the righteous – for the innocent, morally upright or judicially approved. The context in which Paul makes this statement is that of Sinai Covenant law and Christians. Christians are righteous, not because of their own speech and labours towards godly behaviour, but because they are placed in union with the Messiah who fulfils all the requirements of Covenant law on their behalf. Christians are not placed under the written codes of Covenant law but under God’s free gift, they are not placed under the Levitical system but into a royal priesthood. 

Galatians 5 v 22 – 24 - The Fruit of the Breath

 ‘But the fruit of the Breath is practical beneficial love, joy, peace, patient forbearance, useful kindness, goodness, entrustment, 23 mildness, self-control; down opposing that of this sort there is absolutely no law that exists, 24 and those of Jesus the anointed have crucified the flesh together with the strong emotions and lustful desires’, (Galatians 5 v 22 - 24).

The Breath [Pneuma] dwells within the Christian’s heart or deep inner core, and inclines and leads them to speech and behaviour that is pleasing and acceptable to God. As Christians co-operate with the inner movement, current or impetus of the Breath of God, godly speech and behaviour is thoroughly carried across from within into practical speech and action. Paul terms these behaviours as ‘fruit’, the ‘produce’ and ‘outworking’ of the Breath. When he lists the fruit he places love first. Love is the primary Fruit of the Breath, (Galatians 5 v 22). But of course the ‘labours’ and raw passions inherent in the Christian’s flesh, in their physical constitution, work in opposition to the impetus that is away from the Breath of God, (I John 4 v 16). These fleshly energies mean that the impetus of the Breath does not always come to fruition in the Christian’s speech and behaviour. There is a ‘warfare’ arising from this conflict of energies within the Christian.

The exercising of practical beneficial love towards fellow Christians is the primary injunction of the Lord Jesus, (John 13 v 34, 35; 15 v 12, I John 3 v 23, 4 v 21; II John 1 v 5). The Apostles support this injunction, (Ephesians 5 v 1, 2, 25, 28, Philippians 1 v 9; 2 v 1, 2; Colossians 2 v 2, 3 v 14; I Thessalonians 4 v 9, Hebrews 10 v 24; I Peter 4 v 8, I John 2 v 10, 3 v 11). Exercising practical beneficial love fulfils the greatest, the most important injunctions within Covenant law, (Mark 12 v 30, 31). The exercise of practical beneficial love brings the Law to completion, (Romans 13 v 8 – 10; Galatians 5 v 14; James 2 v 8). The Christian’s faith or inner persuasion with regard to unseen realities expresses itself through the Christian exercising practical beneficial love, (Galatians 5 v 6). Love is made complete by means of obedience to the word of God and His Messiah, (I John 2 v 5). ‘Within this, love is completed and consummated with us…just as that one over there is, also we are within this orderly arrangement’, (I John 4 v 17). ‘If we [Christians] are loving one another, God remains within us and His love is completed and consummated within us’, (I John 4 v 12). The body of fellow Christians is built up and edified by means of Christians exercising practical beneficial love, (Ephesians 4 v 15, 16).

Given the prominence ascribed to practical beneficial love, as I come to define and describe what practical beneficial love is, Christians might ask themselves to what degree they see evidence of these qualities of love in their own lives. Many Christians measure themselves in terms of what they believe. This is of course important, but knowledge – even theological knowledge - can lead to arrogance and pride. Knowledge has to be accompanied with practical, beneficial love if the body is to be built up and divisiveness is to be reduced. 

Paul exhorts Christians to ‘walk around within the sphere of the Breath’, (Galatians 5 v 16). He does not mean that they become ‘mystics’ or become detached from everyday life by being lost in contemplation or transcendent experiences. Rather he means that Christians walk around paying attention to the movement of the Breath within them in the light of Truth. ‘Walking around in the Breath’ means that the Christian brings forth the Fruit of the Breath in their speech and behaviour, the primary fruit being practical, beneficial love toward fellow Christians, as they look to the love of God and His Messiah as their primary exemplars. 

Finally, I want to note that because love is the Fruit of the Breath, then this means that the practical beneficial love that Paul is talking about is unique to Christians, because only Christians are indwelt by the Breath. 

The love that Paul is talking about and about to define is distinctive and beyond the ability of ‘outsiders’.

Galatians 5 v 7 – 12 - Divine condemnation of those leading the Galatian Christians astray

 ‘You were running well. Who cut into you, not being persuaded of the truth, 8 the self-produced persuasion absolutely not from out of your summons and calling? 9 A little yeast is fermenting the whole lump. 10 I, on my part, am convinced towards you within the Lord that you will have no other mindset. But the one disturbing, troubling and agitating you will carry the judicial decision, whoever he is. 11 Now brothers if I still, even now, am proclaiming circumcision, why am I still pursued and persecuted, since the cause of stumbling, the cross, has been rendered entirely idle? 12 Oh that those turning you upside down will also ‘cut themselves off’, (Galatians 5 v 7 - 12).

Paul is very abrupt in style in verses 7 – 12. His thought jumps from subject to subject, not stopping to insert links of connection. He says that the Galatian Christians were ‘running well’ – elsewhere he likens the Christian life to athletes running a race in order to win the prize and he says that they were doing well, but then he asks, ‘Who, not being persuaded of the truth, cut in?’ Who, as it were, knocked them sideways so as to lead them to take another route? In turning back to the written codes of the Sinai Covenant, the Galatian Christians have persuaded themselves. What they are holding to is not from out of their calling by God. The belief that it is necessary to obey the laws of Moses and blend the observance of Jewish law with Christian teaching in order to be delivered and maintain a godly life, cannot be traced to God, even though those who are teaching it pretended to be commissioned by Him. Those who are wayward in the fellowship may be few, but they will soon ruin the whole assembly, because a small portion of legalism, if mixed with the Gospel, corrupts its purity and undermines the whole. Though they had been led astray and had embraced many false opinions, yet, on the whole, Paul had confidence in them and believed they would yet return and embrace the truth, as Paul had taught it. 

‘But the one disturbing, troubling and agitating you…’. Paul seems to have a particular individual in mind, perhaps the leader of the false teachers who was causing the most mischief among them. This agitator had unsettled the minds of the Galatian Christians and caused them to halt between two mutually exclusive Covenants, Moses and the Messiah, law and Gospel, and divine approval attained by working to observe the law or by means of the atoning sacrifice of the Messiah. Paul says that this individual ‘will carry the judicial decision, whoever he is’. Whoever endeavoured to lead them astray, whatever their status, God will reward them according to their behaviour. They will carry the consequences of God’s judicial decision. 

‘Now brothers…’. Another abrupt transition by Paul. It may well be that Paul had at one time seemed to preach, or at least permit, circumcision. This may have arisen from the fact that he had circumcised Timothy, (Acts 16 v 3) ‘on account of the Jews in that area, for they all knew that his father was a Greek’. This would have been so that the Jews did not immediately reject Timothy as he and Paul sought to announce the gospel to them. It was done to avoid the opposition and reproaches of the Jews. But Paul did not want any misunderstanding. He was not teaching that male Gentile Christians had to be circumcised. Paul had never complied with Jewish customs where there was danger that his behaviour would be understood. He did not want people to think that he regarded such customs and laws indispensable, or as furnishing a basis for divine approval. The fact that Jews are still persecuting me, he says, is full demonstration that I am not regarded as teaching the necessity to be circumcised. Circumcision is the special badge of Jewish religion; it implies all the rest, and if I preach the necessity of it, then this would satisfy the Jews and save me from persecution. But if I teach the necessity of circumcision, as alleged, then the cause of stumbling for Jews, the cross, is removed - ‘If you let yourselves be circumcised, the Messiah will be of no value to you at all’, (Galatians 5 v 2). It is because I preach the Messiah crucified, and not Mosaic law as the sole basis of divine approval that they persecute me.

Paul says, ‘I am so far from agreeing with them, so far from preaching the necessity to be circumcised, that I sincerely wish that they were excluded from the assembly, as being unworthy of having a place among the children of God’.

Galatians 4 v 9 – 11 - Legalism - Christians turning to Covenant law is a backward step

 ‘But at this present time, having known God, or rather, having been known under God, how are you turning back once more on the basis of weak and destitute basic principles which you are desiring to be enslaved to afresh once more? 10 You are scrupulously observing days, months, seasons and years. 11 I am fearful for you in case I have perhaps laboured towards you penetrating into no purpose’, (Galatians 4 v 9 – 11).

Paul applies what he has just been saying to those Hebrew Christians who were turning back to the written codes of Covenant law. He says, ‘At this present time, you know God – or to put it in a better way, you have been known under God – so why are you turning back? Why are you going backwards, turning back once more on the basis of weak, destitute, rudimentary principles? (Galatians 3 v 23, 24; 4 v 1 – 3). Why do you desire to be enslaved to the Sinai Covenant, it’s written codes of law, and human nature once again?’ 

What is it that these Hebrew Christians were doing? They were ‘scrupulously observing days, months, seasons and years’. They were being very careful in observing Jewish Sabbaths and other fasting-days or festivals right down to observing specific single days. Jews had also added many other days, such as commemorating the destruction and rebuilding of the temple, and other important events in their history. Then there was the observance of the first day of the month, the new moon, and they were also paying close attention to seasons, such as the Passover, Pentecost, and the Feast of Tabernacles. They were observing years, such as the sabbatical year, which was about the time of the writing this Epistle, and the year of jubilee. 

Paul sums this situation up by saying ‘I am fearful for you in case I have perhaps laboured towards you penetrating into no purpose’. These Hebrew Christians had gone so far backwards down this route of observing the law that they had reached a point where Paul wondered whether they were Christians after all. He begins to speculate whether his endeavours have been without purpose, without a viable result.

Galatians 3 v 25 – 29 - Christians – Their union in the Messiah

 ‘But confident persuasion and entrustment having come, we are no longer under a child’s governor. 26 Because you are all sons of God by means of persuasion and entrustment within Jesus, His anointed. 27 For as many as have been immersed  - there is neither Jew nor Greek, there is neither slave nor free, and there is neither male and female, because you all exist one within Jesus the anointed. 29 Now if you [are] of the anointed, then you are existing Abraham’s seed, heirs down from announced promise’, (Galatians 3 v 25 - 29).

What happens when a Jew penetrates towards persuasion and entrustment? Paul says that such Jews ‘are no longer under a child’s governor’. They are no longer under the authority and government of Covenant law (verse 24). Recognising their need of the promise given by God to Abraham, in the light of the extent of their self-forfeiture and loss as revealed by Covenant law, they are persuaded and entrust God. 

Now that the Messiah has been revealed, this rendering idle of divine law is especially the case for those Jews who have heard the gospel and placed their trust in Jesus as their Messiah – Hebrew Christians. Why? ‘Because you are all sons of God by means of persuasion and entrustment within Jesus, His anointed’. Hebrew Christians ‘are no longer under a child’s governor’. They are no longer under the authority and government of Covenant law because by means of persuasion to the point of obedient entrustment within Jesus, God’s anointed, all such Jews are sons of God. They have received divine adoption into the household of God. But what does this mean? What are the implications?

Paul returns to the theme of ‘oneness’. ‘For as many as have been immersed within His anointed have sunk into being enclothed with the anointed one’. Those who entrust Jesus, the anointed of God, are immersed, submerged or baptised, implying enclothing, being ‘wrapping around’, and a very close and intimate relationship. What are they immersed into? They have been immersed ‘within His anointed’, by which believers are placed into mystical union with the crucified and risen Lord, the means of this union being the set-apart Breath of God. The result is that believers have ‘sunk into being enclothed with the anointed one’. They have sunk into the Messiah in the same way that someone sinks into a garment, into clothing. ‘Putting on’ the Messiah implies that his character, feelings and works become the believer’s own. The believer has received God’s anointed as the means of their judicial approval, have obtained union with him, and in consequence a likeness to him – walking around within his clothes.

Now this is true of all who are persuaded and entrusting the Messiah, be they Jews or Gentiles. There is no difference ‘because you all exist one within Jesus the anointed’. There we see the theme of ‘oneness’ once again. The God of Sinai Covenant law is one and the same as the God of promise, and those hearing, persuaded and entrusting in Jesus ‘all exist one within Jesus His anointed’, denoting the closest and most intimate approximation conceivable. We see it again here, ‘you (Christians) [are] of the anointed (Messiah), and the anointed (Messiah) of God’ (I Corinthians 3 v 23).

Paul now reaches a sub-conclusion and in doing so he continues to explain the Christian’s position in relation to divine law. He will explain this over the first eleven verses of chapter 4. His sub-conclusion is this, ‘Now if you [are] of the anointed, then you are existing Abraham’s seed, heirs down from announced promise’. Paul is applying what is true of Christians specifically to Hebrew Christians and he links existing ‘within the Messiah’ to their patriarch Abraham and the promises made to him by God. 

If you [are] of the Anointed,

Then you are existing Abraham’s seed (plural), and

        Heirs down from announced promise.

Paul introduces the theme of inheritance. Hebrew Christians are no longer in the situation of experiencing the loss of their inheritance because of their self-forfeiture. On the contrary, they are heirs down from the announced promise to Abraham.

Galatians 3 v 23, 24 - Covenant law – a guardian for infants

 ‘Now persuasion and entrustment came in front. Under the law we were guarded, protected and kept watch over, enclosed and shut in together penetrating into the persuasion and entrustment intended to be uncovered, 24 so that the law has come into being our guardian and tutor of children, penetrating into His Anointed, in order that we might be judicially approved and made right wise from out of persuasion and entrustment’, (Galatians 3 v 23, 24).

Persuasion and entrustment, like that of Abraham’s, came first, long before the law. Then, for Jews, over four hundred years later, the law was added. Jews, who are God’s chosen ethnic group, came to exist under the authority of Covenant law, they ‘were guarded, protected and kept watch over, enclosed and shut in together’. Covenant law was (and is) not given as a means to divine judicial approval. It was not (and is not) an alternative to, or a means of fulfilment of, that which was made known by the announced promise of God to Abraham. The function of the law was (and is) to penetrate into persuasion and entrustment, as individuals under the law came to know their self-forfeiture and hopeless position. The function of Covenant law was (and is) to enable individuals to perceive their need of God’s promise. The law provides knowledge of self-forfeiture, it is the starting point that reveals the sinfulness of sin, and the extent and increase of sin within our fleshly constitution. The law does indeed lead wayward Jews to entrustment in God. The particular details of how God would bring His promises into effect, and what this entrustment would mean in particular, were yet to be revealed. Jews were in a state of infancy.

Covenant law came in towards Jews like a tutor or guardian of children or infants. It points out what God judicially disapproves of and indicates the penalties that certain behaviours incur. The law also provided the means of paying for and sending away self-forfeiture and loss by means of the infrastructure of Levitical priests and the various prescribed ceremonies and sacrifices. All of this constitutes an ‘outline shadow’ pointing to, and penetrating into His Anointed and judicial approval by means of hearing, persuasion and entrustment in him.  

That was the position of Jews prior to the coming of the Messiah. It remains the position of those Jews who are still not persuaded that Jesus is the Messiah and who therefore do not place their trust in him.

Galatians 3 v 21 – 22 - The written codes of law are not how God’s promises are fulfilled

 ‘Therefore, is the law down from the announced promises of God? May it not be caused to happen! Because if law had been given having ability to give Life, indeed, the judicial approval and right wise-ness would exist from out of law. 22 But the Scripture shut up and enclosed all things underneath self-forfeiture and loss in order that the announced promise be given from out of entrustment and persuasion, to those who are persuaded and entrusting Jesus, His Anointed’, (Galatians 3 v 21 – 22).

In verses 19 and 20, Paul said that the God of the Sinai Covenant and its written codes of laws is one and the same as the God Who announced promises to Abraham. There is divine unity in spite of the various different aspects in which God reveals Himself to successive generations and different groups of humanity. Paul defines the implications of this in the following verses, and he considers another potential objection, which he once again expresses in the form of a rhetorical question - ‘Therefore is the law down from the announced promises of God?’ He immediately answers his own question, ‘May it not be caused to happen!’. 

This question proposes that God is fulfilling His promises to Abraham and his seed by giving Covenant law. In other words, it is proposed that Covenant law is the means by which God’s promises will be attained. ‘Not at all’ says Paul. ‘If it was possible that divine judicial approval could exist from out of individuals keeping the written codes of Covenant law, if Covenant law had the ability to give Life, then that would indeed be the arrangement that God would put in place’. But this is not possible, and Paul explains why.

‘Scripture shut up and enclosed all things underneath self-forfeiture and loss’. Self-forfeiture and loss encloses everyone. Everyone is trapped and imprisoned by self-forfeiture and loss, and there are no exceptions. There is an impulse and impetus inherent within our human nature, within the fabric of our flesh, inclining us towards self-forfeiture and loss. It is present within everyone, including those placed under Covenant law. Both Jews and Gentiles are trapped by it.

Why is this? Why does Scripture enclose everyone underneath self-forfeiture and loss? It is ‘in order that the announced promise be given from out of entrustment and persuasion, to those who are persuaded and entrusting Jesus, His Anointed’, (verse 22b). The announced promise given to Abraham – ‘in your seed all the nations of the earth will be blessed’, (Genesis 22 v 18a), is not and cannot be attained by any individual expending their energy and labour to keep the written codes of Covenant law. This is because everyone is trapped and imprisoned within self-forfeiture and loss. This means that as with Abraham, the announced promise is received by means of persuasion and entrustment, and the ‘object’ of this persuasion and entrustment is Jesus, His Anointed, the seed of Abraham. Because of the all-pervading principle of self-forfeiture and loss, knowledge of which only increases by knowing divine law, it means that hearing, persuasion and entrustment is the means by which the announced promise is attained – in other words, the promise is attained by means of faith. 

Galatians 3 v 17, 18 - Divine law does not negate God’s announced promise

 ‘Now I am saying this, the set arrangement has been confirmed in advance under God. Law, having come 430 years afterwards, is absolutely not invalidating or penetrating into to rendering the announced promise entirely idle. 18 Because if the inheritance is from out of law, [then it is] no longer from out of the announced promise. But God has shown favour to Abraham by means of an announced promise’, (Galatians 3 v 17, 18).

Paul clarifies what he has said in verses 14 -16 and anticipates a potential objection. He said that, ‘The announced promises were spoken to Abraham and to his seed’, and the ‘seed’ is God’s Anointed, Jesus. ‘The benefit penetrating towards Abraham comes towards the Gentiles within Jesus, His Anointed. So that they receive the announced promise, the Breath, by means of faithful entrustment’ (verse 14). The potential objection is that Covenant Law, which came in later, overrides and invalidates the announced promise made to Abraham. 

Paul states that this is not the case. The set arrangement of faithful entrustment was confirmed in advance under the authority of God. The establishment of Covenant Law that was given some 430 years later, does not penetrate into rendering God’s promise idle. God promised a blessing, a divine inheritance. But if this blessing and inheritance is now from out of Covenant Law, by means of people expending energy and labour to observe its written injunctions, then this is a completely different arrangement. It would mean that the blessings and benefits of inheritance are no longer obtained from out of God’s announced promise. But the fact remains – ‘God has shown favour to Abraham by means of an announced promise’. Having established the set arrangement of an announced promise, the later establishment of Covenant Law did not and does not ignore it, negate it or add to it. God’s announced promise stands, and it is received by faithful entrustment.

Galatians 3 v 10 – 12 – Working to observe divine law is not out of entrustment and leads to condemnation

 ‘Because as many as are existing from out of law-works are existing under denouncement, because it has been written, ‘Denounced – all who are not continuing in all the writing within the book of law, constructing them’. 11 But because no one is judicially approved or made right-wise in the presence of God within law, it is clear that the judicially approved will live from out of entrusting persuasion, 12 and law is not from out of faith, on the contrary, they will live within having constructed them’, (Galatians 3 v 10 – 12).

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Paul continues to construct support for his general statement that Christians receive the Breath from out of hearing and entrustment. He has shown that Gentiles or non-Jews are connected to the Jewish patriarch Abraham by means of hearing and entrustment. Paul now contrasts this with seeking to maintain divine approval by putting energy and effort into observing the written codes of Covenant law. He says that everyone who is trying to earn and maintain divine approval by putting energy and effort into observing the written codes of Covenant law, exists under denouncement, under a curse. The curse is that those who are following this path have to obey every single injunction in the book of law. Those who fail to do so, even within just one instance, are not judicially approved. They incur self-forfeiture and loss.  

No one is judicially approved by putting their energy and work into obeying the written codes of Covenant law. So as a result, it is clear, it is evident, that those who are judicially approved will live from out of entrustment and persuasion – faith. It is also clear that divine law is not from out of faith. These are two completely different paths. Those putting their energy and work into obeying the written codes of Covenant law will live IF they have fully and completely constructed all the writing, all the injunctions, in the book of law. ‘Do this and you will live’, ‘they will live within having constructed them’, (verse 12), but ‘no one is judicially approved in the presence of God within law’, (verse 11). People are not able to stand acquitted before God on Judgement Day by means of observing Covenant Law. Nor are Christians able to maintain divine judicial approval day-by-day by means of seeking to keep the written codes of Covenant law such as the Ten Commandments. 

Galatians 3 v 5 – 9 - God’s announced promise and Abraham’s entrustment

 ‘Therefore, the provision of the Breath to you, and the working activity of power within you - from out of law-works or from out of hearing and entrustment, 6 just as Abraham entrusted God and he reasoned it to a logical conclusion into judicial approval and right wise-ness. 7 Therefore perceive and know that those within entrustment, these are Abraham’s sons. 8 But the Scripture foresaw that the Gentiles are being judicially approved and made right wise from out of entrustment, because God declared beforehand to Abraham: All the ethnic races will be within benefit within you. 9 So then, those from out of entrustment are benefiting and spoken well of in company with persuaded Abraham’, (Galatians 3 v 5 – 9).

Paul continues to chastise the Galatian Christians who were turning to observing the written codes of Covenant law, and he begins to logically reason things through to a conclusion – ‘Therefore…’.  He expands on the contrast expressed in verse 2, ‘Did you receive the Breath [Pneuma] from out of law works, or from out of faithful hearing?’ Building on what he has just said about receiving the Breath through hearing and persuasion, and about the Breath and flesh being opposed to one another, he repeats the question. ‘Therefore, the provision of the Breath to you, and the working activity of power within you - from out of law-works or from out of hearing and entrustment’? (verse 5). 

Paul is primarily writing to Hebrew Christians – to Jews who have become Christians – so as part of his question he brings in the example of the Jewish patriarch, Abraham. ‘….from out of law-works or from out of hearing and entrustment, 6 just as Abraham entrusted God and he reasoned it to a logical conclusion into judicial approval and right-wiseness’. Paul leads his readers to an answer. He asks the question but then adds, ‘This is what our revered Jewish patriarch did’. What did Abraham do? He ‘entrusted God and reasoned it to a logical conclusion into judicial approval and right-wiseness’. In other words, Abraham did not follow Covenant law – indeed, there was no Covenant law at that time, the Sinai Covenant had not been given or established. So Abraham listened, entrusted God, and used his mind to reason things through to a logical conclusion. He became correct or right in his wisdom and thinking. Paul is suggesting that this is the process that the Hebrew Christians in Galatia should be following, not expending energy and labour to observe the written codes of divine law.  

 

‘Therefore perceive and know that those within entrustment, these are Abraham’s sons’, (verse 7). Having presented the Hebrew patriarch Abraham as a primary example to Jews of entrustment in God, and knowing that for Jews, being a descendant of Abraham is important, Paul says to these Jewish Christians that Abraham’s sons are those within the sphere of entrustment. Abraham’s true sons are not those by physical descent, but those living within the sphere of entrustment. Paul says a similar thing in his letter to the Romans in chapter 2 v 28, 29. 

Paul then adds further support to his general statement that Christians receive the Breath from out of hearing and entrustment. He says ‘the Scripture foresaw that the Gentiles are being judicially approved from out of entrustment, because God declared beforehand to Abraham: ‘All the ethnic races will be within benefit within you’,’, (verse 8). Paul connects Gentiles – those who are not Jews – to Jews by means of Abraham. Gentiles are not judicially approved by God by means of the energy and work that they invest in keeping Covenant law. Indeed, Covenant law was not given to Gentiles. ‘In the past, He let all ethnic groups go their own way’, (Acts 14 v 16). Gentiles are judicially approved from out of entrustment, from out of faith leading to obedience. God declared this to Abraham when He said ‘All the ethnic races will be within benefit within you’, (verse 8b).

Paul then reaches a sub-conclusion – ‘So then…’. His conclusion is this – ‘those from out of entrustment are benefiting and spoken well of in company with persuaded Abraham’, (verse 9). Those who are benefiting and spoken well of are not those who are turning to Covenant law, but those who are from out of faith.

Galatians 3 v 1 – 4 - The law, flesh and the Breath

 ‘Oh! Thoughtless Galatians. Who has fascinated you not to be persuaded of the truth, that mind’s eyes down, Jesus His Anointed was announced having been impaled on the cross? 2 I am only wishing to learn this away from you – Did you receive the Breath [Pneuma] from out of law-works, or from out of faithful hearing? 3 So are you not thinking and understanding? Having begun in Breath are you being made complete at this present time within flesh? 4 Have you experienced so much without basis, if indeed also without basis?’ (Galatians 3 v 1 – 4).

As I said earlier, Paul does not mince his words. He chastises the Hebrew Christians who were turning back to observing the written codes of Covenant law, and he says that they are not thinking. They seemed to initially embrace the gospel but Paul says that the gospel was announced to them and their ‘mind’s eye’, their perception and thoughtful insight, was ‘down’. ‘Who has distracted you’, says Paul, ‘Who has occupied your mind away from the gospel? I just want to know one thing, did you receive the Breath from out of your efforts and energies that you put into observing the written codes of divine law, or did you receive the Breath from out of hearing the gospel and being persuaded to the point of obedience?’ This is a rhetorical question because in his next statements Paul implies that they did not receive the Breath from out of their efforts to observe the written codes of Covenant law. This effectively constitutes Paul’s first general statement – 

Christians receive the Breath from out of hearing and entrustment

Paul continues his questioning of the Galatians. He says, ‘Given that you did not receive the Breath from out of your efforts to observe the written codes of Covenant law, is it that you are not thinking and understanding? You know that you began within Breath. So are you now being brought to completion within flesh?’ Paul is not merely talking about the Christian’s ultimate standing before God on Judgement Day. He is not merely talking about ‘justification’. He says that they ‘Began within faith’, but now Paul is concerned about how they are being brought to completion. In other words how are these Christians growing and maturing? How are they living their lives day-by day? 

Paul places Breath in contrast to flesh. As he says elsewhere, these oppose one another, their impetus and movement is in opposite directions. There we see his implied second general statement –

The movement of Breath and the energies of flesh oppose one another

The Hebrew Christians in Galatia had obviously experienced many things since they turned towards the Messiah, but Paul expresses his concern that such experiences may have been without purpose, that they are empty and without value because they do not have a proper basis. The proper basis is persuasion and entrustment in the Messiah. Seeking to maintain divine approval by expending energy and labour in observing the written codes of Covenant law is not a proper basis for divine approval or for maintaining cleanliness.

Galatians 2 v 14 – 16 - The Christian challenge to legalists

 ‘But when I saw them not walking straight towards the truth of the gospel, I said to Peter in front of all, ‘If you, being a Jew first of all, are living like a Gentile and not like a Jew, why are you compelling the Gentiles to live like a Jew? 15 We [are] natural born Jews, and absolutely not from out of ethnic [Gentile] self-forfeiture and no share, 16 but we know that a man is absolutely not judicially approved or made rightwise from out of actions of law, if not by means of persuasion and entrusting Jesus His Anointed. We penetrate towards being faithfully persuaded of Jesus, His Anointed, to the point of obedience, in order that we are judicially approved and made rightwise from out of faith in His Anointed, not by means of law actions, because all flesh will not be judicially approved or made rightwise by means of law works’, (Galatians 2 v 14 – 16). 

Paul was not one to mince his words. He confronted Peter in front of everyone when he saw him acting contrary to the gospel, ‘not walking straight towards the truth of the gospel’. In what way was Peter in error? He was separating himself away from Christians who were Gentiles. But more than this, it would seem that Peter was aligning himself with the assertive, legalistic Jews who had recently arrived, and he was now compelling male Gentile Christians to be circumcised according to divine law. First of all, Paul exposes Peter’s inconsistency. He says, ‘You are first of all a Jew, and under the equality of the gospel you are living like a Gentile and not like a Jew. So why are you now compelling Gentiles to live like a Jew?’ Peter’s approach was a contradiction.

Then Paul, who was himself a Jew, reminds Peter of their heritage and their new position within the Messiah. Unlike Jewish proselytes, Paul and Peter are natural born Jews. They are not from out of the self-forfeiture of Gentiles. Paul and Peter both knew that if an individual is not judicially approved by means of persuasion and entrusting Jesus - God’s Anointed - then they are absolutely not judicially approved from out of his or her labours and efforts to observe the written codes of divine law, such as the requirement to be circumcised.  

Hebrew Christians, like Gentile Christians, penetrate towards being persuaded of Jesus, God’s Anointed, to the point of obedience. This means that Jews, like Gentiles, are judicially approved and made rightwise from out of faith – entrustment to the point of obedience - in His Anointed. Hebrew Christians are not judicially approved or made rightwise by means of law actions, says Paul, because all flesh will not be judicially approved or made rightwise by means of energy and work invested in trying to observe the requirements of the written codes of divine law. Even though Jews possess divine law and have this advantage over Gentiles, God will not judicially approve or make rightwise even one natural born Jewish individual as a result of them labouring and expending their energy in trying to observe the injunctions of divine law. 

Galatians 2 v 12, 13 - Christians and Jewish legalists – The problem stated

 ‘Before some came away from James, he [Peter] was eating with Gentiles. But when they came he shrunk back and separated himself, fearful of those from out of circumcision, 13 and the remainder of Jews also played the part with him, so that even Barnabas was carried away together with their acting the part’, (Galatians 2 v 12, 13). 

Paul states that because of the free gift of the Messiah, when it comes to Christians there is no difference between Jews and Gentiles. Previously, Jews, as God’s chosen ethnic group, separated themselves away from other nations, races and tribes – referred to in Scripture as ‘Gentiles’ or ‘Greeks’. Jews did not eat with Gentiles. But Peter, as a Christian Jew, had embraced what was for him this new equality and so he ate with Gentile Christians. 

But in Antioch, some Jews came away from James, though they were not necessarily authorised by him, (Acts 15 v 24), and they were emphatic in re-emphasising traditional Jewish practices, including Jews not eating with ‘unclean’ Gentile ‘outsiders’. They also emphasised the requirement of Covenant law, that males who were seeking to serve God were to be circumcised. This was originally an instruction to Abraham, patriarch of the Jews, and later this instruction was enshrined in the written codes of divine law. It was the first injunction for Jews and it was also a requirement for Gentile males who sought to embrace the worship and service of YHVH by becoming Jewish proselytes.

So when these rather assertive Jews appeared on the scene, Peter became fearful of them, and he shrunk back and separated himself from eating with Gentiles, contrary to the gospel. Then other Jewish or Hebrew Christians also began to behave in the same way, carried away by this fear and by what their fellow Jews were doing. Even Barnabas was caught up in this. But Paul was not happy with this situation at all.

Covenant law, flesh, set-apart Breath and the promise of God

 I want to continue the discussion about Christians and their relationship to divine law by looking at Paul’s letter to the Galatians. I am concerned to explore the theme of legalism and the Christian’s relationship to Covenant law because a few decades ago I spent some years within a legalistic Christian fellowship. I know from first hand experience how depressing, discouraging and disheartening a legalistic fellowship can be, and how it can lead a Christian to be imprisoned. The legalist’s constant reference to Christians consistently failing to keep the principles and injunctions of what they define as God’s (moral) law can serve to promote an orientation of failure, helplessness and entrapment. Under such teaching, Christians may develop a sense of impotence when serving God moment-by-moment, a sense that they are powerless victims at the mercy of their ungodly fleshly impulses and desires, constantly falling short of what God approves of, and thus incurring God’s displeasure. Such legalistic teaching can lead to a joyless fellowship that can in turn lead to its members criticising and judging one another.

Christian legalists may not completely disagree with this since they propose that the intention of Covenant law is to drive both unbelievers and Christians to entrust the Messiah. This principle is indeed true for ‘outsiders’ or unbelievers’, especially those who are seeking divine approval by their own efforts to keep God’s law. But for those having embraced the Messiah by faith, turning back to efforts to observe divine (moral) law as a means to live a set-apart life is portrayed by both Paul and the writer of the letter to the Hebrews, as a backward step. If pursued enough it risks denying or negating the Messiah. Emphasis on, and regular reference to, divine law leads even Christians to a sense of their pervasive guilt and failure. But legalists propose that this then ‘drives’ Christians (and unbelievers) to the Messiah. That is their ‘dynamic process’ when it comes to living a godly life, but it is not what is presented to Christians by the Apostles.   

Even so, legalism can be very difficult to argue against because its Christian advocates make many appeals and references to Scripture. After all, Covenant law itself is part of Old Testament Scripture. So legalists may imply, or even openly and directly state, that to criticise legalism is to criticise the Word of God itself. Criticism of the legalist dynamic is portrayed as another example of failure. Such critics may have their loyalty to God or even their salvation, questioned. I know. I’ve seen it happen and experienced it myself. And of course, legalists almost always also accuse or warn their critics of supporting liberalism or permissiveness. Thus it is that Christians may be ensnared by these kinds of tactics.

If Paul’s letter to the Romans looks at divine law, flesh and the set-apart Breath, then his letter to the Galatians looks at divine law, flesh and the promise of God to Abraham and his seed. I want to get straight to heart of the theme – namely the arrival of Jewish legalists who insisted that male Gentile Christians should be circumcised according to Covenant law. So I am not going to comment on the early section of Galatians. 

By way of introduction I will give an exceptionally brief overview here of the early part of Galatians. Paul states that there is only one gospel, one good news message. But then he says, ‘I marvel that you are transferring in this manner quickly away from your calling within the Messiah’s free gift into another good message – which is not another…there are some troubling you, desiring to turn and change the good news of the Messiah’, (Galatians 1 v 6, 7). Paul then explains his background and defends his delegated authority as an Apostle, stating that he had received approval from the other Apostles. In other words he is not some eccentric rogue itinerant preacher making up his own good news. It is in chapter 2 v 12 that Paul states the nature of his concern.

Principles of living a godly life [77] – More than conquerors

 ‘Who will accuse down the select of God, God the judicially approving and making rightwise? 34 Who is judging against and passing sentence? Jesus the Messiah, the having died, or rather now who having been roused up, is also at the right hand of God, and who is interceding above us. 35 What will put separating space away from the practical benevolent love of the Messiah? Pressure, confinement, or persecution, or famine, or nakedness, or danger, or sword? 36 Because as it has been written, ‘On account of you we are facing death all the day, we are counted as sheep of sacrifice’. 37 But within all this we are more than conquerors by means of Him starting and continuing to love us. 38 For I am convinced that neither death, nor life, nor angel/messengers, nor beginnings, nor things at hand, nor things to come, nor powers, 39 nor height, nor profound depth, nor any other original formation will have the power to put separating space away from the love of God within Jesus the Messiah, our Lord’, (Romans 8 v 33 – 39). 

And so we come to the glorious end of chapter 8. The deliverance of Christians is secure and certain away from the free gift of God by means of Jesus the Messiah. So who is going to accuse the select of God? It is God Who is making them judicially approved and rightwise. Who is judging and passing sentence? Jesus the Messiah! Jesus has successfully secured redemption for those whom God has brought forth. Having died, he is now roused up with God’s approval, and interceding as High Priest above us. Who then is going put distance and separation between Christians and the practical, beneficial love of the Messiah? 

Christians at different times and in different places experience extreme hardship, confinement or persecution. Some face very adverse situations. Paul quotes from Psalm 44 v 22, as descriptive of what God’s faithful people may expect from their enemies at any period when the unbeliever’s hatred of God and righteousness is roused and there is nothing to restrain it. The argument seems to be this: God’s faithful people of old have endured all manner of suffering, and yet they were not separated from the love of God, therefore such sufferings cannot separate them now. Outsiders or unbelievers reckon that they have Christians at their command, such that they can cut Christians off, negate them or cancel them when they choose. At the height of their opposition they place little importance on the suppression of the gospel or even the destruction of Christians, if such actions serve their own purpose. 

‘But…’. Paul acknowledges the potential of such opposition. He does not present a glib, sentimental or romanticised view in which Christians are always happy and live a peaceful, safe existence. Nevertheless, he says that ‘within all this we are more than conquerors by means of Him starting and continuing to love us’. Not even the Christian’s physical death will separate them away from the love of God. And thus he plainly and simply lists (verses 38, 39) those opposing circumstances that may seem to have the potential to separate Christians away from the love of God, but which in reality do not have the power to do so. No ‘original formation will have the power to put separating space away from the love of God within Jesus the Messiah, our Lord’, (verse 39). 

Having stated his teaching about divine approval and having considered some potential objections to it, Paul then goes on in chapter 9 to look at the specific situation of Jews as God’s chosen ethnic group, in the light of most of them rejecting Jesus as being their Messiah. But I am going to pause my series on godliness and the relationship of Christians to divine law at the end of chapter 8 for a short while, for a brief summer break. Then I will resume looking at Christians and divine law by moving on to look at Paul’s letter to the Galatians. 

Principles of living a godly life [76] – The divine plan

 ‘And those whom He predetermines, these He also summons, and whom He summons, these He also judicially approves and makes rightwise. Then, whom he judicially approves and makes rightwise, these He also honours and renders praiseworthy. 31 What then will we say to these things? Forasmuch as God is above us, who is down against us? 32 Indeed, He Who is not sparing His own Son, but surrendering him for us all, how will He not also give us all things together with him?’, (Romans 8 v 30 - 32).

As we come to the end of chapter 8, Paul steps back as it were to sum up the process of divine judicial approval and rightwiseness, which has been the main theme of his letter. As in other Scripture writings, the process of deliverance from condemnation is portrayed as being entirely down from God. When individuals are in a hopeless state and unable to deliver themselves, God, knowing some beforehand, predetermines them to be jointly formed to the image of His Son. It is God Who brings them forth – they are born again – and they become a new formation as a result of the atoning sacrifice of God’s only begotten Son, given as a free gift, coupled with the work of the set apart Breath of God and His Messiah. 

The process is this. God knows some beforehand and predetermines these to be conformed to the image of His Son. How does this happen? Those He knows beforehand and predetermines to be conformed to the image of His Son He summons, calls or invites, (by means of the good news of the Messiah and the word of the cross. Those who are summoned are, by means of the Breath, enlightened and such that they are persuaded to the point of entrusting the Messiah), and thus God accounts them judicially approved and rightwise. These He also honours and renders praiseworthy. 

All of this originates from and is brought into effect by God, and this gives Christians assurance and confident expectation. Because divine approval and deliverance from condemnation is not down to their fickle and unreliable energies and labours to be godly. Indeed, they lack ability and strength to deliver themselves because of their fleshly constitution. Nor is divine approval attained or maintained by Christians seeking to work to fully observe the written codes of divine law. Divine law is good and set apart, but it reveals our self-forfeiture and loss, and the impulses of our flesh take hold of this starting point such that our self-forfeiture is seen to increase even more. Christians are not placed under the written codes of law or the Sinai Covenant, but under the free, undeserved gift of God, and the New Covenant of the blood of the Messiah. Deliverance from condemnation, and divine approval, is given to them as a free gift from God. Christians maintain Life – responsiveness to God – by walking around moment-by-moment within their breath [pneuma] which is being moved by the Breath of God [Pneuma] dwelling in their deep inner core and effectively interceding for them. Christians are bond-slaves to their Lord who pays the price necessary to buy them back - the shedding of his own lifeblood as a substitute payment to send away their self-forfeiture.

So what shall we Christians say? Well here is the conclusion – ‘Forasmuch as God is above us, who is down against us? 32 Indeed, He Who is not sparing His own Son, but surrendering him for us all, how will He not also give us all things together with him?’ The deliverance of Christians is secure and certain. Since all this is away from the free gift of God, and since God did not hold back even His only begotten Son, but surrendered him for all of us, then who can be down against us? Who can successfully rob us of our deliverance? More than this, if God has not held back His own Son, then surely He will also give us all things together with him. Christians are adopted sons in God’s household, joint-heirs, joint inheritors with the Messiah. God does not surrender His only begotten Son so as to then hold back from us the benefits that His Son has attained.

Principles of living a godly life [61] – The polarising dichotomy separating Christians and ‘outsiders’ [1]

‘…God, having sent His Son within resemblance of self-forfeiting flesh, and concerning no share and self-forfeiture, has condemned loss and self-forfeiture within the flesh, 4 in order that the judicial approval and rightwise acts of the Law are being made full and complete within us – the not walking around down from flesh but down from breath. 5 Because the down from the flesh are existing thinking, judging and caring for that of the flesh, but the down from the Breath [pneuma], that of the Breath [pneuma],’, (Romans 8 v 3b - 5). 

Paul is comparing how Christians and unbelievers ‘walk around’, comparing how these two groups are living their lives day-by-day, how they are conducting themselves in the situations and circumstances that they face moment-by-moment. He is not only talking about ‘justification’ or ‘standing judicially approved’ in front of God in terms of whether they are ultimately forgiven, acquitted and going to heaven or not. He is also talking about how people are behaving at this present time in their daily lives. 

There is a polarising dichotomy between Christians and unbelievers. We see it throughout Paul’s writings, as well as in the letters of John, and the gospels. In verse 4 and the following verses, this polarisation comes to the fore. When it comes to successfully living a godly life moment-by-moment, how are those within the Messiah described? Are they described as those walking around making the effort to observe the external written codes of Covenant law? No. They are described as – 

The not walking around down from flesh, but down from breath

The polarising difference is that unbelievers or ‘outsiders’ are walking around down from the flesh, down from the energies, desires and passions within the fabric of their fleshly constitution. Indeed, they are enslaved to these energies within their fleshly constitution, which move on the basis of the fundamental principle of self-forfeiture, loss and death. But Christians on the other hand are indwelt by the Breath of God moving on the basis of Life within the Messiah. Because of the sacrifice of the Messiah as the spotless Lamb of God, at this present time Christians are liberated away from enslavement to the principle of self-forfeiture, loss and death. They are not under the authority of external written codes of divine law but bond-slaves of the Messiah, exhorted to be walking around down from Breath, [pneuma], that is related to God and the heavenly realm. In this way ‘the judicial approval of the Law and rightwise acts of the Law are being made full and complete within them’, (verse 4), whereas  ‘outsiders’ or ‘unbelievers’, by walking around within the flesh, turn things ‘upside down’. ‘Oh that those turning you upside down will also cut themselves off’, (Galatians 5 v 12).  

Why is this the case? Why are unbelievers turning things upside down? Paul tells us in the next verse. ‘Because the down from the flesh are existing thinking, judging and caring for that of the flesh, but the down from the Breath [pneuma], that of the Breath [pneuma], (Romans 8 v 5). There we see the polarisation working itself out in the different fundamental principles of behaviour of these two groups – 

The down from the flesh

Are existing thinking, judging and caring for that of the flesh

But

The down from the Breath

Are existing thinking, judging and caring for that of the Breath

Unbelievers are not persuaded concerning the Messiah. The gospel is foolishness as far as they are concerned, so they reject the good news of the Messiah and separate themselves away from it. This leads them to a process of becoming more and more ignorant of spiritual realities, even though they turn things upside down and think of themselves as wise. They increasingly lack perception concerning God. If they are religious-minded, they often exchange the Creator in favour of worshipping created things. If they are not religious-minded then they follow humanly constructed philosophies, (Romans 1 v 18 – 25). They focus their minds on the flesh – on their physical health and comfort, on sensual pleasurable experiences, on status, wealth and so on. One way or another they follow the impulses, passions, desires and instincts inherent in their fleshly constitution and that work themselves out into their speech and behaviour, (Romans 1 v 26 – 32). Even with those who possess the Sinai Covenant and divine Law, and who are diligently making the effort to work to observe the external written codes of the law to obtain or maintain divine approval, are walking down from the flesh, (Romans 2 v 17 – 27).

But thanks to the free gift of God, Christians are illuminated and persuaded concerning unseen heavenly realities and the Messiah, to the point of seeking to serve their Lord. They possess the Breath in their deep inner core as a free gift, the movement of the Breath working in opposition to the impulses of their flesh. Their enlightened minds focus on that of the Breath – on deliverance from condemnation, the allotted divine inheritance, behaving and speaking in a way that is pleasing to their Lord, and so on. They are placed in union with the Messiah by means of the Breath, and the Messiah, as their high priest, fills the law to completion on their behalf. 

Walking down from the Breath and existing thinking, judging and caring for that of the Breath such that divine law is made complete within Christians constitutes another of Paul’s general statements, and in the next few verses he goes on to explain what he means in more detail.

 

Principles of living a set apart, godly life [58] – Two fundamental principles

 ‘…Under these circumstances, no judicial condemnation within Jesus the Messiah at this present time 2 because the fundamental principle of the Breath, [Pneuma], the Life within Jesus the Messiah, has set you free away from the fundamental principle of self-forfeiture, loss and the death. For the powerless incapable law, within which it is weak and feeble by means of the flesh, God, having sent His Son within resemblance of self-forfeiting flesh, and concerning self-forfeiture and loss, has condemned self-forfeiture and loss within the flesh’, (Romans 8 v 1 - 3).

Paul mentions two opposing fundamental dynamic principles of movement within Christians – 

Life within Jesus the Messiah

And

Self-forfeiture, loss, and the death

The principle, inclination and direction of movement towards self-forfeiture, loss and death is inherent within the fabric of our fleshly constitution and works in opposition to God. As a Christian, ‘I’ closely identify with delight in the honourable, praiseworthy law of God, but this principle within my fleshly constitution leads me to self-forfeiting behaviours that ‘I’ do not intend. 

But Christians are brought forth as part of the free gift of God by means of the Messiah and they possess the set-apart Breath that is moving on the basis of the fundamental principle of Life within the Messiah. The consequence is that ‘the Breath, [Pneuma], has set them free away from the fundamental principle of self-forfeiture, loss and the death’. Christians possess a direction of movement, a current, deep within their inner core that ‘outsiders’ or ‘unbelievers’ do not possess. 

How does this relate to the written codes of Covenant law? ‘For the powerless incapable law, within which it is weak and feeble by means of the flesh, God, having sent His Son within resemblance of self-forfeiting flesh, and concerning self-forfeiture and loss, has condemned self-forfeiture and loss within the flesh’, (Romans 8 v 3). Paul has been looking at the objections of those seeking divine approval by means of seeking to obey the injunctions of divine law since chapter 7 v 1. He has not forgotten that Covenant law has been an aspect of his discussion of divine approval, and he returns to divine law in verse 3, in the light of all that he has been saying, particularly since chapter 7.

 

So where does Paul direct Christians when it comes to perpetual Life with a capital ‘L’ - to sensitivity and responsiveness to God and His Messiah? Where do Christians look to obtain Life-energy that opposes the impetus of self-forfeiture, loss and death inherent in their flesh, in their day-to-day existence? ‘Aha!’ say Christian legalists. ‘We look to divine law! We look to the written codes of Mosaic Law – of Sinai Covenant Law, such as the Ten Commandments - to spur us on towards a clean, godly life.’ But that is not what Paul says here, or anywhere else. Given what he has been saying, Paul initially points Christians to the free gift of by means of Jesus the Messiah.

How is divine approval attained and maintained in daily life? How is self-forfeiture dealt with? Not by turning to try to walk in obedience to the written codes of divine law. Why don’t Christians turn to Covenant law if they agree with delight in divine law that is good, honourable and praiseworthy? Christians don’t turn to divine law because it is weak, feeble, powerless and incapable. The reason for this weakness of the law is the Christian’s earthy, sensuous, fleshly constitution with its inherent principle of self-forfeiture, loss and death that moves in opposition to God. 

Divine approval is attained like this - God loves the world in this way – He sent His only-begotten Son in the likeness of flesh, such that His Messiah condemns self-forfeiture and loss within the flesh. Paul does not direct Christians to divine law because our fleshly constitution makes the law weak and ineffective. Instead, he directs Christians to the good news of the free gift of God, Jesus the Messiah. Why? He will explain in the next verse.  

Principles of living a set apart, godly life [57] – No condemnation within Jesus [3]

 ‘What will deliver me from this death-body? Rejoice! The free kindness and favour of God by means of Jesus the Messiah our Lord! So then indeed, I am willingly serving God’s law with the mind, but [my] flesh, [is enslaved to] fundamental principles of self-forfeiture and loss. Under these circumstances, no judicial condemnation within Jesus the Messiah at this present time 2 because the fundamental principle of the Breath, [Pneuma], the Life within Jesus the Messiah, has set you free away from the fundamental principle of the self-forfeiture, loss and the death’, (Romans 7 v 25 – 8 v 1, 2). 

This is how Paul is logically reasoning as we come to the beginning of chapter 8. He has been dealing with some anticipated objections to the way of divine approval since the beginning of chapter 6, especially in relation to the Christian’s freedom away from the written codes of divine Law. He is now beginning to bring together his conclusion about the wider theme of divine approval, especially in relation to Covenant law. He has introduced ‘the free kindness and favour of God by means of Jesus the Messiah our Lord’, and has made the general statement that ‘Under these circumstances, no judicial condemnation within Jesus the Messiah at this present time’, (verse 1). 

Even though as a Christian ‘I am willingly serving God’s law with the mind, but [my] flesh [is enslaved to] fundamental principles of self-forfeiture and loss’, nevertheless, at this present moment, because of the ‘the free kindness and favour of God by means of Jesus the Messiah our Lord…Under these circumstances, [there is] no judicial condemnation within Jesus the Messiah at this present time’. Note that Paul is not referring to something that will happen in the future. He is not saying that there will be no condemnation at some time in the future, at the Great Assizes. He is saying that there is no condemnation now, at this present time. 

Paul tells us why is there no condemnation in the next verse. ‘Because the fundamental principle of the Breath, [Pneuma], the Life within Jesus the Messiah, has set you free away from the fundamental principle of self-forfeiture, loss and the death’, (Romans 8 v 2). Paul returns to the theme of ‘breath’ that he mentioned earlier in Romans 7 v 14. This time the Greek word has a capital letter indicating the Breath of God set-apart from the world. In connection with set-apart Breath he also introduces the concept of ‘the fundamental principle of the Breath, [Pneuma], the Life within Jesus the Messiah’, which he places in opposition to ‘the fundamental principle of the self-forfeiture, loss and the death’. In this verse he also moves the focus away from himself and to the Hebrew Christians. Having explained the situation using himself as an illustration, he now applies the themes he has introduced to these Jewish Christians and says ‘Life within Jesus the Messiah, has set you free away from the fundamental principle of self-forfeiture’.

So what is Paul describing? He says that ‘under these circumstances’ of ‘the free kindness and favour of God by means of Jesus the Messiah our Lord’ there is no judicial condemnation within the Messiah at this present time because of a ‘fundamental principle’. Paul uses the word ‘nomos’, meaning ‘law’ and this is very often how the verse is translated – ‘the law of the Spirit of the life in Jesus’. This Greek word can refer to ‘the written codes of Covenant Law’, or to ‘law’ as a general principle, or to both simultaneously. The particular sense is determined by the context. 

Because Paul is referring to the set-apart Breath I propose that Paul intends the sense of a ‘fundamental principle’, a basic truth about the movement of set-apart Breath, an authoritative regulation and guide of the direction of movement of set-apart Breath. What is the fundamental principle of set-apart Breath? It is ‘Life within Jesus the Messiah’. This movement of set-apart Breath, the principle of ‘Life within Jesus the Messiah’ has ‘set you free’. By ‘you’ Paul means Christians, especially Hebrew Christians who ‘know the law’. What are Christians set free away from? They are set free away from the ‘fundamental principle of self-forfeiture, loss and the death’. Once again, by the word ‘law’ Paul means a ‘fundamental principle’. As Paul has said earlier, ‘the extended free gift of God [is] perpetual Life within our Lord Jesus, the Messiah’, (Romans 6 v 20 – 23). This principle of the set-apart Breath - Life within the Messiah - has set Christians free from ‘the fundamental principle of self-forfeiture and loss’ that is inherent within their fleshly constitution, and ‘the death’. As part of the free gift of God by means of the Messiah, Christians possess the set-apart Breath in their deep inner core. The current of set-apart Breath, moving on the principle of Life within the Messiah, has liberated Christians away from the fundamental principle of the self-forfeiture, loss and the death that is inherent in their flesh. 

This liberation has been completed in the past. But make no mistake – I am not saying that Christians are therefore perfectly free from fleshly impulses, or that their battle against their fleshly impulses is easy. Nor am I saying that Christians are free to do anything they want. 

Principles of living a godly life [56] – No condemnation within Jesus [2]

 Paul possessed a legal frame of mind. He constructed his arguments and conclusions carefully and logically, paying close attention to the meaning of words. Sometimes his reasoning is complex. For example, most of us compare and contrast two elements or facets of a problem but Paul has now introduced no less than six elements, all of which are interconnected in some way. 

These are the elements that he has introduced in this discussion -

1) His main theme from chapter 6 has been divine Law in relation to obtaining divine approval. His stance is that Christians are dying away from and set free from the written codes of Sinai Covenant law. Nevertheless, Christians closely identify with delight in good, clean and praiseworthy divine law. 

2) By means of Sinai Covenant law people come to know self-forfeiture and loss. But self-forfeiture uses the opportunity provided by divine law as a starting point to increase, such that we see that self-forfeiture is present in all of our thoughts, words, desires and so on. Thanks to the written codes of Covenant law we are no longer ignorant of self-forfeiture and loss. But we are deceived, because we thought that divine law led to life – ‘Do this and you will live’ - but instead it leads us to death. Knowing Covenant law leads to a greater knowledge and experiential awareness of the extent and magnitude of self-forfeiture, divine disapproval and loss, which we come to plainly see.

3) Divine law pertains to the realm of Breath - the unseen current and energy away from God, the Messiah and the heavenly realm. 

4) Christians exist as flesh, which has inherent energies, impulses and inclinations that are opposed to Breath. 

This places Christians in a battle -

Fleshly energies work to bring divinely disapproved-of speech and behaviour to completion. 

On being brought forth by God, ‘I’ [ego] am not intending to engage in such disapproved-of behaviour. But fleshly impulses take me captive.

5) How can I be delivered away from my flesh? By the free gift of God by means of Jesus the Messiah, our Lord.

6) Under these circumstances, no judicial condemnation within Jesus the Messiah at this present time.

If the Apostle had been a juggler, he wouldn’t have been throwing two or three balls in the air, but these six. No wonder Romans chapter 7 proves to be a difficult chapter to interpret and understand correctly. At the start of chapter 8, Paul is continuing with his discussion of the means of divine approval – ‘Under these circumstances, no judicial condemnation at this present time’