Paul anticipates a potential objection. Didn’t he once persecute Christians? Didn’t he once engage in a mission to hunt down Hebrew Christians to force them to turn back to Judaism? Didn’t he stand by as an observer who approved of Stephen being stoned to death? Isn’t he like one of the very people who he has just being describing – one strongly opposed to Christian teaching? So he goes on to say, ‘I have thankfulness for the [one] having strengthened me, Jesus the Messiah, our Lord, that he led me faithfully, having placed me into service, 13 formerly being a blasphemer, a persecutor and damaging insulter’. (I Timothy 1 v 12 – 13a). Paul admits that this is exactly what he was like. But then he adds, ‘But I was shown mercy, because being ignorant I constructed within lack of faith, 14 and the graciousness of our Lord exceedingly abounded, in company with entrustment and beneficial love within the Messiah, Jesus’, (I Timothy 1 v 13b – 14). In effect, one of the things he is saying is that Christians do not act in the kind of ways that he has just been describing. He says, ‘Yes, its is true. I did act in that way, as persecutor and blasphemer, but I was acting in ignorance, within lack of knowledge and perception, and what I was doing was in the sphere of lack of entrustment and persuasion. This was how I was before I became a Christian.’ He then says that despite his excessive opposition, the free gift and mercy of God and His Messiah ‘exceedingly abounded’ – it was superabundant, it went beyond his self-forfeiture and was super-plentiful. God’s graciousness came in company with persuasion and entrustment – faith – and practical beneficial love within God’s anointed the Messiah.
I Timothy 1 v 9c – 11 - The principles and aims of divine law
The law is ‘for those threshing fathers, and threshing mothers, for murderers of man, 10 male prostitutes, men in bed with another man, those bringing men to his feet, liars, perjurers or false witnesses’, (I Timothy 1 v 9c – 10a).
Some commentators propose that Paul is indeed following the Ten Commandments here in verses 9 - 11. But Paul is not quoting divine law or the Ten Commandments. What we need to note is this, the law is good and its moral principles and aims remain in place. Jesus does not introduce permissive licentiousness but a transfer of the principles and aims of divine law away from external written codes to these principles being written on the Christian’s heart, borne witness to by the Breath of God and union with the Messiah. Thus Paul does not make direct reference to the external written codes of the Ten Commandments when it comes to the righteous – Christians. Law, and divine law especially, is for those who are not righteous, for the type of individual who has deliberate irreverence, who is an ill-user of their father and mother. The Greek word means to ‘thresh’. ‘Thresh’ literally means to separate the edible grain from the straw or husks of a harvested plant, typically by beating, hence physical abuse, beating or hitting of parents. Law is for murderers, those who dominate other people and bring them under their feet, and deceitful liars.
Indeed, divine law is for ‘anyone else if opposing the healthy teaching 11 down from the good news of the honour and praiseworthiness of the blessed God with which I have been entrusted’, (I Timothy 1 v 10b – 11). There we have the general principle with regard to divine law.
Divine law is for anyone setting him or herself in full opposition to, as irreconcilable to, or contrary to and adversarial to healthy teaching down from the gospel
I Timothy 1 v 9a - Christian legalist objections
'....law is not lying outstretched for the equitable and righteous’, (I Timothy 1 v 9a).
‘Aha!’ says the legalist, ‘What the Apostle means is that Christians are not under the ‘Ceremonial Law’. But Christians do remain under the ‘Moral Law’ such as the Ten Commandments’. I have argued that this division into two different aspects or facets of divine law is not entirely incorrect, but if pressed too far it negates the unity of Covenant law as a comprehensive integrated whole, a unified arrangement. But in any case, it is very clear from what follows that Paul is not talking about the Ceremonial aspects of divine law but its Moral aspects, because he goes on to talk about murderers, liars and prostitutes who clearly come under the Moral aspects or facets of divine law.
‘Ah! But,’ says the legalist, ‘It is true that Christians are indeed ultimately acquitted as judicially approved within the Messiah because of their union in him. But at the moment, even though the Breath of God is dwelling in their deepest inner core, Christians do not always walk around within the Breath, they do not always follow the leading of the Breath. They don’t always think things through to a correct conclusion and then act appropriately and consistently. Sometimes they are overtaken by fleshly impulses and that is when they need to be directed to divine law in order to drive them to the Messiah seeking forgiveness’.
‘By no means’, says Paul. ‘For Christians, the reference point is no longer the external codes written in stone, instead their locus is the Messiah, and the principles of law are written on their hearts - the Ground of their thoughts, faculty of choice and affections. The Messiah fulfils the requirements of the law on their behalf, he has paid the price for their self-forfeiture, and as they entrust the Messiah, their self-forfeiture is removed as far as the east is from the west. As they perceive the practical, beneficial, love of the Messiah shown to them, and as they emulate it by carrying it across into their speech and behaviour, they bring forth the Fruit of the Breath. In this way the Messiah is made complete and they are being changed into his image. The dynamic is from within, it is not on the basis of the imposition of external written codes. This is the dynamic of the New Covenant of the blood of the Messiah, and the new royal priesthood into which Christians have been placed. Christians are not under the authority of external written codes of Levitical law, but under the free gift of God by means of His only begotten son.
Law is for the unrighteous
That is the basic principle when it comes to using law legitimately. And if we are in any doubt, Paul lists the type of individual that he has in mind. Law is not for the righteous ‘but for the lawless and those not subject to rule, for those without reverence, self-forfeiting, for those without reverence or regard for what should be set apart, crossing the threshold, gaining improper entrance’, (I Timothy 1 v 9b). Law is for those without law, for the unruly and insubordinate, and divine law is for those without respect, self-forfeiting in their contempt for that which should be set apart and clean. The word usually translated into English as ‘profane’ means ‘crossing the threshold, gaining improper entrance’. In literal terms it is like a brutish individual entering a set-apart place of godly devotion without having any respect or reverence. Paul goes on to explain in a little more detail.
The law is ‘for those threshing fathers, and threshing mothers, for murderers of man, 10 male prostitutes, men in bed with another man, those bringing men to his feet, liars, perjurers or false witnesses’, (I Timothy 1 v 9c – 10a).
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.
I Timothy 1 v 6, 7 Missing the mark and law
‘Which some, having missed the mark, have turned away into empty talk, 7 wishing to be teachers of the law, not exercising their minds neither to understand what they are saying nor around which they emphatically assert’, (I Timothy 1 v 6, 7).
Already, some of the teachers in the Ephesian assembly had missed the mark. They had turned away from the essence of the gospel message into unprofitable ‘empty talk’, into babbling. They desired to be teachers of Covenant law. Today, Christian legalists do not usually go this far. Although insisting on using divine law as a ‘spur’ to urge wayward Christians to turn back to the Messiah, Christian legalists do not usually become teachers, experts or consultants specialising in Covenant or Levitical law. Rather, they tend to constantly refer to the ‘Moral law’ and use ‘proof texts’ to ‘prod’ wayward Christians to turn to the Messiah in repentance. In public prayers they often talk about how Christians have fallen short of the standards and ideals of God’s ‘Moral law’, and about how unworthy Christians are in their day-to-day lives. If someone is persuaded of the importance and relevance of divine law to living a godly life, then becoming a teacher of law is a logical and consistent step to take, since they regard the law as being essential to godliness. But Paul objects to such reasoning and says that those wishing to be teachers of the law were ‘not exercising their minds’. There it is again, Paul’s emphasis on the Christian’s mind such that they think and reason things through to a conclusion in the light of the gospel. Paul says that those Christian teachers wishing to be teachers of the law are not making the effort to use their minds in order to come to the right conclusion. Furthermore, these Ephesian teachers were emphatically asserting their opinions. They were making bold, confident statements about the law as they sought to impose Levitical law on Christians at Ephesus. But Paul says that they don’t understand what they are saying. He goes on to explain what he means.
Galatians 6 v 1, 2 - Wayward behaviour and restoring fellow Christians
‘Brothers, even if a man has been overtaken within some falling away from close beside, you relating to the realm of breath, properly adjust and restore this one within a breath [pneuma] of gentleness, taking heed yourself in case you also are tested. 2 Bear one another’s burdens, and in this manner you will complete the law of the anointed one’, (Galatians 6 v 1, 2).
Paul has been explaining the opposing currents and energies that exist within Christians. There is an impetus arising from their fleshly constitution, and in opposition to this, there is the movement and impetus of the Breath of God dwelling in their deep inner core. It is clear from all that Paul has been saying that Christians are not ‘perfect’. They are not fully complete within cleanliness and godliness. Most of Paul’s letter to the Galatians has been taken up with Christians in danger of falling into wayward behaviour by turning back to observing Covenant law as a means of obtaining and maintaining divine judicial approval. And here, in verse 1, Paul turns to the problem of a Christian being ‘overtaken within some falling away from close beside’. As Paul says in his letter to the Romans, Christians are sometimes taken captive, or ‘overtaken’ by impulses arising from within their fleshly constitution. The word ‘overtaken’ suggests that some self-forfeiture springs upon an individual and overpowers them by the suddenness of the assault.
So what happens in such a situation? Paul says that those Christians walking in and relating to the realm of breath are to ‘properly adjust and restore this one within a breath [pneuma] of gentleness’. This would be an act of practical, beneficial love. ‘Properly adjusting’ includes knowledge, understanding and reasoning within what is true to the facts. It is what Paul has been doing throughout the course of this letter to the Galatians – seeking to promote consistent behaviour within correct, enlightened understanding. This ‘adjustment’ is to be done with care and gentleness. Christians are exhorted to assist and carry each other’s burdens with care so as to avoid falling into error themselves. In seeking to support and restore a fellow Christian, they may be tested themselves.
‘…in this manner you will complete the law of the anointed one’. There is a very biting sarcasm and grave irony in Paul’s use of the word ‘law’ here. The whole of this letter has been directed against the Judaizing teachers who were cramming the written codes of Covenant law down Galatian Christian throats. This letter is addressed to their victims who had fallen into their trap. They have turned things upside down, (Galatians 5 v 12), but Paul turns this back round on them and says, ‘You want law, do you? Well, if you will have it, here it is - the law of the Messiah’. The Messiah’s life is our law, our principle of speech and behaviour. Practical Christianity is founded on emulating the Messiah, and the primary principle of the Messiah is that Christians show practical beneficial love to one another, as he has shown love to them. In this way the Messiah is brought to completion. The dynamic process is to co-work with God to bring forth the Fruit of the Breath. There is no reference to external written codes, but rather, that Christians co-work with God by walking around within the set-apart Breath, within truth, so as to carry across the Fruit of the Breath from within into speech and behaviour, mutually supporting one another.
Galatians 5 v 22, 23a - Defining the qualities of the Fruit of the Breath [4] - Goodness, Mildness, Entrustment, Self-control
‘But the fruit of the Breath is practical beneficial love, joy, peace, patient forbearance, useful kindness, goodness, entrustment, 23 mildness, self-control…’ (Galatians 5 v 22, 23a).
Paul continues to list the various aspects of the Fruit of the Breath.
Goodness A disposition to do good to others. The word refers to a very wide description of human goodness, apparently in the sense of active benevolence. It stands in opposition to maliciousness or ‘badness’.
Entrustment This does not mean that Christians fail to discriminate between what is to be believed and what is to be rejected. Nor that Christians are naively prone to believe falsehood as being the truth, or make no effort to inquire what is true and what is false, what is right and what is wrong. Rather, Paul means that they have a disposition to put the best construction on someone else’s speech, behaviour and attitude. They entrust that a fellow Christian has good motives and that they intend no injury. In other words, Christians are not walking around with a pessimistic, distrustful, suspicious or accusatory attitude. The word may also be used in the sense of ‘fidelity’, denoting that a Christian will be faithful to his or her word and promises, who can be trusted or confided in.
Mildness A forbearance of passion, rash anger and hastiness of emotions. Mildness is humble submissiveness to the teachings of Divine revelation, to which this term probably points, and stands in contrast to self-reliant, headstrong impetuosity.
Illuminated self-control The Greek word ‘egkrateia’ implies self-restraint that arises from the perception and persuasion of unseen realities, self-regulation when it comes to the Christian’s fleshly desires and impulses. It has reference to the power that Christians have over all kinds of fleshly impulses and energies. The sense here is that the movement and current of the set-apart Breath within the deep inner core of the Christian helps them to self-moderate and self-regulate indulgent speech and behaviour, to restrain passions, and govern themselves as a result of their enlightened perception and persuasion.
Galatians 5 v 22 - Defining the qualities of the Fruit of the Breath [3] – Forbearance and Useful Kindness
‘But the fruit of the Breath is practical beneficial love, joy, peace, patient forbearance, useful kindness,’ (Galatians 5 v 22).
‘Benevolent, practical love is forbearing, usefully kind and gentle’, (I Corinthians 13 v 4a).
In both I Corinthians and Galatians Paul presents two more aspects of the practical beneficial love that Christians show to one another as members of one body bringing forth the Fruit of the Breath.
Forbearance Paul uses the Greek word ‘makrothumeó’, which means the opposite of ‘short-tempered’. It means waiting for a sufficient time so as to avoid premature displays of passion, frustration or retribution that often arise from out of a quick temper, or from intolerant impatience. Forbearance is patient longsuffering, it is enlightened self-restraint that does not hastily retaliate in response to wrongfulness. We all know that we can annoy and irritate ourselves about other people at times, including fellow Christians, especially when we are passionate, eager or ambitious for something or other. Sometimes we consider that fellow Christians are being unfair to us, but having the quality of forbearance means that we do not hastily react against such perceived injustice from fellow Christians. When exercising forbearance, a Christian bringing forth the Fruit of the Breath does not launch into malicious gossip, insults, criticism or arguments with them by way of response.
Gentle useful kindness In Corinthians the Greek word that Paul uses is ‘chrésteuomai’, a verb meaning ‘to be usefully kind, mild and gentle’. In Galatians it is used as a noun. It is not just a kindly attitude or the expression of kindly sentiments, but rather it means to be of useful, suitable or appropriate service in contrast to being burdensome. It is from the adjective ‘chréstos’ which appears seven times in the New Testament. When Christians display love to one another it means that they are courteous and gentle. They have a desire to do good so as to be of practical service and help to fellow Christians, accommodating his or herself to the weaknesses, capacities, manners and circumstances of other Christians in everything that they can.
I ask again whether we can see these distinctive practical qualities in our own daily life when it comes to our relationship to with fellow Christians.
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 16 – 18 - The path of godliness - walking around within the Breath
‘But I am saying, Be walking around Breath, and absolutely do not bring flesh-desire to end completion, 17 because the flesh is set upon passionate desire and lust, down opposite the Breath, and the Breath down opposite the flesh. For these are lying opposite one another in order that if you are desiring or intending these things, you are not constructing., 18 And if you are being led by Breath, you are absolutely not under law’, (Galatians 5 v 16 – 18).
How do Christians live a godly life? That is the fundamental question that is being asked in Galatians. Christian and Jewish legalists would have Christians turning backwards. They turn things upside down by directing Christians to the external written codes of Covenant law. ‘Are you stealing? What do the Ten Commandments say? You shall not steal!’. That is what they say. But what does the Apostle say? ‘Be walking around Breath’. The phrase ‘walking around’ refers to how we speak and behave moment-by-moment in our daily lives. ‘Walking’ signifies the direction of our speech and behaviour day-by-day. Walking also denotes activity. The metaphor is very common in the writings of both Paul and John - walking in truth, in darkness, according to the flesh and so on are familiar examples.
The grammar used in reference to ‘Breath’ – ‘in’ or ‘by’ Breath, refers to
The sphere or realm of Breath, and/or
The governing principle of the Breath, along with
The enabling power of the Breath
Paul exhorts Christians to conduct their daily lives, moment-by-moment, ‘breathfully’ if you like. The meaning is, Walk around within the current, movement and disposition of the Breath deep within as your guide, and the free gift of the Breath as your strength, moment-by-moment in the course of your life. Paul later expresses this as being ‘led by the Breath’, (verse 18), and as an ‘orderly walking by means of the Breath’, (verse 25).
The exhortation implies two things. First, that Christians have received the gift of the set-apart Breath. Second, that the Breath alone will not succeed in the actual setting apart of their life in cleanliness and godliness without diligent endeavours on the Christian’s own part as they co-work with God ‘and absolutely do not bring flesh-desire to end completion’. The idea is that it is impossible for someone who is walking within the sphere of the Breath to carry into full effect any desire or raw passion within their flesh. Why? ‘Because the flesh is set upon passionate desire and lust, down opposite the Breath, and the Breath down opposite the flesh’, (verse 17). These are two opposing currents, movements or impulses existing within Christians. Unbelievers do not possess the opposing movement of the set-apart Breath within their deep inner core.
These opposing movements exist within Christians ‘in order that….’ Paul gives two reasons why Christians possess the gift of the set-apart Breath when it comes to living a godly life.
First, ‘if you are desiring or intending these things, you are not constructing’. Christians still retain their ‘vessel of clay’, their ‘earthy, fleshly body’ at this present time, a fleshly body that has impulses, energies and raw-passions that are opposed to God. So Christians sometimes find these passions and desires coming down from the fabric of their flesh, inclining them to intend to speak and/or behave in ways that God disapproves of.
But if a Christian is walking around within the sphere or realm of set-apart Breath, they find an opposing current and energy within them that opposes these fleshly impulses. By co-working with God and paying attention to the set-apart Breath dwelling within their deep inner core, they absolutely do not bring flesh-desire to end completion
Second, ‘if you are being led by Breath, you are absolutely not under law’, (verse 18).
The phrase ‘being led’ is a primary verb that indicates a dynamic process.
Christians are being brought, guided or inclined down from the set-apart Breath dwelling in their deep inner core or heart, at the ground or foundation of their thoughts, emotions and intentions. This movement is in opposition to the impulses and energies of their fleshly constitution
That is the dynamic process by which Christians live a godly life moment-by-moment. And if they are ‘walking around within the sphere of the Breath’ in this way then they ‘are absolutely not under law’, (verse 18). ‘Flesh’ and ‘law’ are correlated: to be free from one is to be free from the other. Flesh is human nature, and law is the standard to which human nature has to strive to observe to obtain divine approval. But if Christians are led by and walk around moment-by-moment within the sphere of the set-apart Breath, then they are not under the ruling authority of the external written codes of Sinai Covenant law. They are under a different Covenant, the New Covenant of the blood of the Messiah, and are engaged in a different dynamic process. They are free from enslavement to flesh as well as Sinai Covenant law, and are under the influence of the set-apart Breath of God and His Messiah. The movement and activity of the Breath of Life, dwelling within their heart, enables them to perceive and know the will of God, and through their co-working with God, to walk within divine approval and bring to completion the fundamental principles of the law, (II Corinthians 3 v 6 - 11).
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 4 v 1 – 3 - Divine law – A rudimentary system for infants
‘Now on this basis I am saying however long the time that the heir, existing owner of all, is an infant, he is carried across nothing different than a slave, 2 existing rather under tutors and house managers up until the time appointed beforehand by the father. 3 In this manner we also, were enslaved at the time we existed infants, under the row of rudiments of the ordered system’, (Galatians 4 v 1 - 3).
Paul has just said that Hebrew Christians, like Gentile Christians, exist as Abraham’s seed (plural), heirs down from God’s announced promise. Having introduced the concept of heirs of the divine inheritance, he now begins to expand on this theme.
He presents the illustration of a single heir who is still not yet of sufficient age to take full control of what he possesses. Such a young infant heir may own everything, but he is carried across just like a slave. Because he is still a child, he does not make decisions about buying and selling his possessions or about investments. Such decisions are made on his behalf and he has no say in the matter. He is under the authority of trustees – of house managers and governors. He does as he is told until he reaches the age, determined by his father, that he is able to take full control and possession of his inheritance.
Paul then applies this to Jews, ‘In this manner we also’. Although they were God’s chosen ethnic group, Jews nevertheless existed as infants before the Messiah came. They were like children enslaved to the rudimentary, first principles of the ordered system. The ‘ordered system’ is that of the Sinai Covenant with its written codes of law, as he says later, ‘scrupulously observing days, months, seasons and years’.
Many translations read, ‘enslaved under the basic principles of the world’, but the word ‘world’ is not present in the Greek. The word ‘stoicheion’ means ‘rudimentary elements’, ‘orderly arrangement’, or ‘first principles’, and though often associated with the world so as to mean ‘the orderly arrangement of the world’ it does not necessarily refer to ‘the world’. Paul is talking here to Jews. The context of these verses is that Paul is talking to Jewish Christians about the law. So I suggest that the Sinai Covenant and its written codes of laws is the orderly system of rudimentary elements and first principles that Jews were enslaved under, existing like under-age heirs until the time appointed by the Father – the coming of the promised Messiah. This interpretation seems to be confirmed by what Paul says next.
Galatians 3 v 19, 20 - If God’s promise is still in effect, why was the law given? [1]
‘Then why the law? It was added on account of stepping contrary up until that the seed comes to whom the announced promise [was made], having been arranged and ordered by means of angel/messengers within the hand of a mediator. 20 But a mediator is not one; and God is One’. (Galatians 3 v 19, 20).
Paul anticipates another objection. If judicial approval and right-wiseness is shown as the result of promises made by God to Abraham and his seed, promises given over four hundred years before the law, then why was the law given to Jews at all? Paul says that the law was added because Jews and their delegated leaders were ‘stepping contrary’. They were engaging in wayward teaching and disapproved-of behaviour. So the law was brought in until the seed – Jesus - to whom the announced promise was made, (verse 14) - came in. It was brought in because of waywardness.
Covenant law is not of human origin. It does not belong to human manufacture, tradition or philosophy. Rather, it was arranged and ordered by means of angel messengers. ‘Yahweh came from Sinai and rose up on them from Seir. He shone forth from Mount Paran and He came from a myriad of the set apart. From His right hand, a fiery law for them’, (Deuteronomy 33 v 2). And again, ‘who received the law into the arrangement of angels…’, (Acts 7 v 53). (See also Acts 7 v 38, Hebrews 2 v 2). Covenant law was delivered ‘within the hand of a mediator’, namely, Moses. Thus, Covenant law was not given to Israel in the same way that the promises were announced to Abraham. The promises were announced immediately from and directly by God Himself. By contrast, Moses served as an intermediary, a ‘middle man’ between God and the angels on one hand, and Israel on the other hand.
Then Paul seems to add an unusual sentence. He says, ‘but a mediator is not one; but God is One’, (verse 20). The statement itself is plain enough in its meaning, but why does Paul say such a thing here? A mediator is a facilitator who helps parties resolve disputes through communication. In Scripture we read that almost immediately after leaving Egypt the Israelites engaged in wayward behaviour, (Exodus 32), incurring God’s judicial anger. But Moses pleaded on behalf of the Israelites, reminding God of his promises to Abraham, and in due course divine law was given to Israel by means of Moses. So a mediator is not ‘one’ – rather he is an intermediary, in the case of Moses, between God and His chosen ethnic group. But it is also true to say that Jesus is a mediator between God and those whom God has selected. So the first problem is this, who is Paul referring to when he says a ‘mediator is not one’? Paul contrasts a mediator with God, Who is one. The second problem is this, what does Paul mean by raising this theme of ‘oneness’? Many scholars and commentators have had their minds exercised by these questions, and they have come up with different answers. I will consider these themes a little more in the next post.
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 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 [68] – The Christian’s daily life and standing
‘…if you are putting to death the actions of the body [down from] breath [pneuma] - you will live, 14 because as many as are being led by the Breath [Pneuma] of God, these are existing God’s sons. 15 Because you are not receiving a breath of slavery once more, penetrating towards fear and alarm. On the contrary, you are receiving breath [pneuma] of placement as a son, within which we are crying aloud, ‘Abba!’, ‘Father!’ 16 The Breath [Pneuma] is also bearing witness together with our breath [pneuma] that we are existing children of God - 17 and if children, also heirs, indeed, heirs of God and joint heirs with the Messiah since indeed we are sharing heavy emotion or adversity together, in order that also we share in praise and honour together’, (Romans 8 v 13 - 17).
Once again we see Paul using as well as distinguishing between the words ‘Breath’ and ‘breath’. His teaching is that only those brought forth by God within the Messiah by means of the Breath of God are made alive and responsive to God and His Messiah. They and they alone possess the Breath of God in their deep inner core. If a Christian is living their life moment-by-moment down from breath, that is, down from the current, energy and movement of their illuminated and enlightened heart and mind, then the practical result is that they are co-working with God and ‘are putting to death the actions of the body’. But Christians are engaged in a battle, in warfare. They have been ‘roused up’ in the ‘inner man’ concerning ‘spiritual’ realities and their minds and hearts are being enlightened and illuminated by the Breath to perceive and be persuaded of unseen realities. But at the same time they are weighed down and grieved by their fleshly constitution because of its inherent energies that are opposed to God. So they [ego] are seeking to put the actions, the outworking, of their fleshly impulses to death since these impulses and energies are working in opposition to God. This warfare is wearisome and grieving because Christians are in a state of adversity within themselves.
The illustrations that Paul presents elsewhere with regard to this situation are those of an athlete training and disciplining their body in order to win the race, or that of a boxer punching away these contrary actions. The Christian’s enlightened ‘I’, [ego], is exhorted to exercise enlightened self-control and illuminated self-discipline with regard to regulating their wayward fleshly behaviours, to ‘possess their vessel’, to ‘rein these fleshly impulses in’, to govern their body by enlightened self-control. But they do not always succeed. And if Christians are persistently and excessively wayward, bringing the gospel and the Messiah into disrepute, they are in danger of losing a portion of their inheritance. They are also in danger of being cut off from the fellowship – excommunicated – both in order to deliver their breath, as well as to maintain the cleanliness of the fellowship.
But as many as are being led by the Breath of God – the source of their enlightenment – they are existing as God’s sons. Because Christians are not receiving a current or movement of fear, terror and alarm within their heart and mind with regard to the settled anger and judicial condemnation of God. Even if they were born Jews or were Gentiles who had become Jewish proselytes under Sinai Covenant law, then ‘the Messiah buys us up completely from out of the curse of the Law’, (Galatians 3 v 1). Instead, Christians are receiving breath of placement as sons, such that they are crying out ‘Abba! Father’ – the expression of reconciliation.
‘The Breath [Pneuma] is also bearing witness together with our breath [pneuma] that we are existing children of God’, (verse 16). Paul once again combines the use of ‘Breath’ and ‘breath’ in this single verse. The movement and current of the Breath of God and His Messiah is also carrying evidential witness together with the Christian’s breath – together with the current and movement of the Christian’s enlightened heart, mind and ego. What is the Breath of God bearing evidential witness and testimony to? The Breath of God is carrying evidential testimony that they exist as children of God, brought forth or ‘born again’ of God. There is an agreement of movement between the Breath of God and the Christian’s breath, presenting evidential testimony that they exist as children of God. This is beyond the ability of unbelievers, and it reflects the polarising difference between Christians and unbelievers.
And ‘if children, also heirs, indeed, heirs of God and joint heirs with the Messiah since indeed we are sharing heavy emotion or adversity together’, (verse 17). The battle that Christians are engaged in as they pursue godliness means that they are ‘sharing heavy emotion or adversity together, [with the Messiah and the Breath of God], in order that they also share in praise and honour together [with the Messiah]’ – an expression of their union within the Messiah. This grief and weighing down bears no comparison to the praise and honour that Christians will participate in as they are brought to completion.
Having mentioned grief and suffering, Paul then goes on in Romans chapter 8 to look forward to the Christian’s reward and their security within the love of God in what are a very familiar and comforting set of verses for many Christians.