I Timothy 1 v 19b – 20 - Professing Christians, Serious wayward behaviour and Excommunication [1]

 Because they were persistently blaspheming, ‘Hymenaeus and Alexander, [were] yielded up to Satan, the adversarial accuser, in order that they may be trained not to blaspheme,’ (I Timothy 1 v 19b – 20). A similar phrase is used in Paul’s first letter to the Corinthians. ‘Delivering to Satan’ conveys the same idea as when Jesus said, “If he is continuing to disregard the fellowship [then] he is to you just like the ‘outsider’ and [like] the one who gathers taxes from the Jews for ‘outsiders’”. In other words he or she is serving the opposition. At Corinth the Christian leaders and assembly were to regard the man who was excommunicated as separated away from them. As cut off from the Kingdom of God, like foreskin is cut off in circumcision, as belonging within the orderly arrangement of the world under the delegated authority of Satan. To exclude someone from the Kingdom of God is by default to place him or her into the dominion of Satan.

Paul says that the purpose or aim in handing Hymenaeus and Alexander over to Satan was that they will be trained, educated and disciplined not to blaspheme. We are not to interpret Paul’s action as a punishment, or as an attempt to make them pay off the debt that their improper speech incurred. Rather it is about training and education towards godliness and cleanliness. And about the maintenance of the cleanliness of the assembly and reverence for God and the gospel. 

In Corinth the aim was to bring the excommunicated man’s physical body and its fleshly raw passions to ruination and loss. He was not being handed over for the destruction of his body, or to die. Rather he was being handed over for the ruination of his flesh. For bringing about the end result of his fleshly passions – the proportionate recompense within himself - so that he might be humbled and brought back to the path of godly cleanliness and be recalled to virtue by means of his suffering, discomfort and loss. The aim was that this man’s mind and body would be shaken, buffeted and afflicted such that he would be brought to his senses regarding his gross sexual behaviour, and then repent of it by making humble acknowledgment of it and turning away from it. 

Paul teaches that this affliction and torment, this ruination of the flesh, is the work of Satan. He presents Satan as the author of bodily diseases such that even of himself, Paul says that ‘in order to keep me from becoming conceited I was given a thorn in my flesh, a messenger of Satan to torment me’, (II Corinthians 12 v 7). Similarly, we also have this statement regarding Jesus healing on the Sabbath: ‘a woman was there whom a breath had crippled for eighteen years. She was bent over and could not straighten up at all.... [Jesus said] “Shouldn’t this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free?”’ (Luke 13 v 11, 16).

The divinely disapproved-of and God-opposing speech, attitudes and behaviours of both the man in Corinth and of Hymenaeus and Alexander, were extremely unacceptable. They were opposed to God and public. Their behaviours were not ‘hidden away out of sight’ but were clearly known about and heard both within the Christian assemblies and by ‘outsiders’. More than this, these three men, who declared that they were Christians, were disregarding the assembly and in many ways serving the purposes of those were opposed to God. For these reasons they had to be removed from the fellowship, they had to be dis-identified with and separated away from the assembly in order to protect the honour of God and the reputation of the fellowship. But the aim was that they might turn around and away from such speech and behaviours.

I Timothy 1 v 18, 19 - Elders and Christians bringing the gospel into disrepute

 In verse 15 Paul stated the good news of the Messiah very succinctly. In verses 3 – 7 he stated that some were missing the mark with regard to this good news or gospel. Some were becoming absorbed in myths, others in endless genealogical details, and others wanted to be experts in Covenant law. Paul explained that divine is law is good but that it is not intended for the righteous. It is for the unrighteous and lawless. Paul agrees that before he became a Christian he was very lawless. He persecuted and oppressed Jews who were embracing Christianity. But he says that he acted in ignorance and despite his behaviour, God’s mercy through His anointed son, Jesus, super-abounded.

I have stayed with Paul’s account to Timothy because Paul now moves on to two Christians who had fallen into behaviour that also openly opposed the gospel and was bringing it into disrepute. How did the Apostle deal with these two Christians? Did he quote Levitical law and the Ten Commandments to them? That is what legalists would do. Let’s see what Paul did in the next three verses. 

‘I place alongside this injunction to you Timothy my child, down from the prophecies going before you, that you serve as a soldier within them, the good military service. 19 possessing entrustment and a good conscience', (I Timothy 1 v 18, 19a). First of all, Paul gives an exhortation to Timothy who is a ruling elder in this assembly. This exhortation was either based either on some earlier assessments by fellow Christians in relation to Timothy, or (more probably) on the basis of some revelations that Paul, or some other believers had received concerning Timothy. Paul tells Timothy to serve as a good soldier of the Messiah within the Ephesian assembly, particularly within their leaders. He encourages Timothy to hold on to faith and a good conscience. This leads Paul to make a statement about some of these leaders and especially about two wayward Christians named Hymenaeus and Alexander. 

Paul says that ‘some have pushed away, causing a shipwreck around entrustment', (I Timothy 1 v 19b). They have pushed away from the basic teaching of the gospel that Paul had announced to the Ephesians, as we have just seen. Hymenaeus and Alexander were two Christians who had a tendency to blaspheme – to defame, revile, to speak evil and irreverently. In other words, they were acting like ‘outsiders’ and bringing disrepute upon the gospel, God and Jesus. All of these people were causing a shipwreck around entrusting and being persuaded of the Messiah. They were creating opposition and resistance to the gospel. Thus Paul begins by exhorting Timothy not to be like them, but rather to ‘serve like a soldier holding on to faith and a good conscience’.

So what did Paul do with regard to Hymenaeus and Alexander? Did he refer them to Covenant law? No, although the principle and aim of Covenant law no doubt informed his decision. Christians are not summoned by God to then behave in a way that causes resistance to the gospel. Such behaviour is not down from the Breath of God. Christians ‘walking within the Breath’ do not regularly and persistently ‘rubbish’ God, Jesus or the gospel. Such speech and behaviour brings the gospel and the assembly into negative criticism and leads ‘outsiders’ into dismissal of the gospel. Paul’s decision was that since they were behaving like ‘outsiders’, opposing the gospel and bringing God and His Messiah into disrepute, he ‘handed them over to Satan’. They were no longer acknowledged as being associated with the Ephesian assembly. Help, support and fellowship was withdrawn from them and they were ‘back in the worldly arrangement’.

I Timothy 1 v 15 - 17 - The good news or gospel

 Paul brings his previous excessive opposition together with God’s free gift ‘Faithful the saying and deserving all acceptance, that Jesus Messiah came into the orderly arrangement to save and make whole self-forfeiters, of whom I am foremost’. (I Timothy 1 v 15). Paul by no means denies his previous behaviour but rather refers to his excessive opposition so as to reinforce the superabundant mercy of God in sending His only begotten son to deliver one who had such strong opposition. 

So what is the end result? ‘But by this means I was shown mercy, in order that within me, the foremost [self-forfeiter], Jesus Messiah might show forth absolutely all patience, as a pattern for those about to be believing on the basis of him, penetrating into perpetual life. 17 And to the King of the ages, incorruptible, invisible, solitary God, honour and praiseworthiness penetrating into the ages of the ages. Amen.' (I Timothy 1 v 16, 17). In effect, Paul says, ‘If God has shown mercy to me, who was such a prominent self-forfeiter opposing the gospel, then this is a pattern for those who are about to entrust Jesus. If I have been delivered from condemnation, then this is an encouragement to those who have not entered into such a degree of opposition, it means that they will also be delivered by entrustment in the Messiah'. Paul then breaks out into praise to God as King of the ages and seasons. 

Galatians 4 v 4 – 8 - Christians – adopted sons and heirs

 ‘But when the completion of the season had come, God sent away His son, having  come into being from out of a woman, having come into being under law, 5 in order that he buy back those under law, in order that we receive placing as a son. 6 And because you are sons, God sends forth the Breath of His Son penetrating into our hearts, our deep inner core, crying aloud and shrieking ‘Abba, Father!’. 7 So therefore, you are no longer existing a slave, but if a son by means of God, also an heir, allotted a share. 8 But indeed, at that time, absolutely not knowing God, you were the enslaved by nature, lest being gods’, (Galatians 4 v 4 - 8). 

Paul has just said that Jews existed like under-age heirs, enslaved under the orderly system of rudimentary elements and first principles of the Sinai Covenant with its written codes of law, until the time appointed by the Father. That season of under-age enslavement of Jews was completed when ‘God sent away His son’. The only-begotten Son pre-existed his ‘coming into being from out of a woman’. Indeed, the Son of God is ‘the image of the invisible God, firstborn of the whole in terms of the individual parts of what is originally formed’, (Colossians 1 v 15). ‘By means of him all came into being, and apart from him, not even one was caused to be that has come into being’, (John 1 v 3). Thus ‘God sent away His son’ from out of the heavenly realm to ‘come into being from out of a woman, having come into being under law’. God’s purpose was ‘that [His son] buy back those under law, in order that we receive placing as a son'. The details of this forms the details of the gospel or ‘good news’ of course. But Paul is not interested here in explaining the gospel in detail. He is interested to present the concept of ‘sonship’, because ‘if children, also heirs, indeed, God’s heirs, and fellow-heirs with the Messiah’, (Romans 8 v 17). 

But there is more, ‘because you are sons, God sends forth the Breath of His Son penetrating into our hearts, our deep inner core’. Over the course of his writings, Paul places two pairs of principles that are in opposition to one another - 

     Covenant Law vs God’s Promise (Galatians)

    Fleshly impulses towards death vs Breath penetrating into Life (Romans 7, 8)

The Breath of the Messiah penetrating within the Christian’s heart, including the heart or deep inner core of Hebrew Christians, is ‘crying aloud and shrieking ‘Abba, Father!’. 

Paul then reaches his conclusion in verses 7 and 8. ‘So therefore, you are no longer existing a slave, but if a son by means of God, also an heir, allotted a share. 8 But indeed, at that time, absolutely not knowing God, you were the enslaved by nature, lest being gods’ 

Paul’s conclusion is that Jews who are entrusting the Messiah are adopted sons and fellow heirs with the Messiah as a result of God fulfilling His promises through giving His only-begotten son and His Breath. Hebrew Christians are no longer enslaved to Covenant law, and no longer ‘the enslaved by nature’, by the impulses of their flesh. Why? Because of the opposing impetus and movement of the Breath of God within them in their deepest inner core. But previously, before entrusting the Messiah, Jews were enslaved, by their own human nature. Paul then adds sarcastically, ‘lest being gods’ – unless you Jews were gods with superhuman ability and strength. 

Galatians 3 v 13 – 16 - Jesus and God’s announced promises to Abraham and his seed

 ‘His anointed has paid the price to rescue us from out of the law’s denouncement, having been denounced above and beyond us, because it has been written: ‘Denounced – all hanging on a tree’, 14 in order that 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. 15 Brothers, I am speaking down from man, nevertheless, even man, having validated an agreed arrangement, no one sets it aside, negating it or adding to it. 16 The announced promises were spoken to Abraham and to his seed. It does not say ‘seeds’, on the basis of many, but on the basis of one – ‘and your seed’ – who is His anointed’, (Galatians 3 v 13 - 16). 

There is no individual human being who has the ability to fully construct all that is written in the book of law. Instead, everyone who seeks to observe the injunctions of the book of law finds that they are denounced by it. The law reveals that they incur self-forfeiture and loss, and that they face divine disapproval. 

So how can anyone obtain divine approval? How can they be delivered from divine condemnation? The answer is that God’s anointed – His only-begotten Son - ‘has paid the price to rescue us from out of the law’s denouncement’. The Messiah himself has been denounced above and beyond us, so that the benefit that penetrates towards Abraham also comes towards Gentiles, within Jesus. This means that Gentiles as well as Jews receive the announced promise, the Breath, by means of faithful entrustment. (Compare Joel 2 v 28, 29; Acts 2 v 16 - 21).

Paul says, ‘I illustrate this by a familiar example taken from common human practice. Even human beings, having established an agreement, don’t then ignore it, negate it or add to it without the consent of the other stipulating party’. This constitutes his next general statement. Namely that such an agreement is established and fixed. Nothing is going to come in from the side to make it invalid. 

Paul then explains what he means in more detail. ‘The announced promises were spoken to Abraham and to his seed’, (verse 16). Paul refers to Genesis 22. ‘And Yahweh says, ‘I have sworn by Myself…17 that praising I will praise you, and increasing I will increase your seed according to the stars of the heavens, and according to the sand upon the sea shore. And your seed will take possession of the gate of his enemy. 18 And in your seed all the nations of the earth will be blessed in consequence that you listened and obeyed My voice’.’, (Genesis 22 v 16a, 17, 18).

Paul comments on this text and says, ‘The announced promises were spoken to Abraham and to his seed. It does not say ‘seeds’, on the basis of many, but on the basis of one – ‘and your seed’ – who is His anointed’. In the first part of Genesis 22 v 17, the word ‘seed’ is intended to be understood in the plural sense – ‘according to the stars of the heavens and….the sand on the sea shore’. As with ‘stars’, the word ‘sand’ is to be understood in the same way. The reference is not to a single grain of sand, but to one body of sand made up of many grains.

Then, in the second part of verse 17, the word ‘seed’ refers to one individual, one seed out of many, who ‘will take possession of the gate of his enemy’. This phrase indicates conquest and victory. Similarly in verse 18, the word ‘seed’ refers to one individual within whom ‘all the ethnic groups of the earth, (not only Jews), will be blessed’. Paul says that this individual is God’s Anointed - Jesus.

Principles of living a set apart, godly life [59] – The condemnation of self-forfeiture and completion of the law [1]

 ‘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 no share and self-forfeiture, has condemned loss and self-forfeiture within the flesh, 4 in order that the judicial approval of the Law is being made full and complete within us – the not walking around down from flesh, but down from breath’, [pneuma], (Romans 8 v 3, 4). 

Paul does not direct Christians to try to observe the written codes of Sinai Covenant law such as the Ten Commandments in the way legalists would have Christians do. Instead he points Christians to God’s free gift of His only-begotten Son. The free gift of the Son is the means of judicial approval. But legalists begin to qualify what Paul is saying. ‘Aha!’ they say. ‘When Paul talks about law, and when he talks about Christians dying away from law, (Romans 7 v 4), and being set free from the written code of Covenant law, (Romans 7 v 6), he means Ceremonial Law’. This is because legalists divide Covenant law into two aspects - Ceremonial Law and Moral Law - and they then propose that Christians are delivered from Ceremonial Law, but that they are still under Moral Law. Why? Because Jesus has fulfilled the Ceremonial law, but he has not come to abolish Moral law. On this basis they turn Christians once again to the written codes of law such as the Ten Commandments, so as to encourage them to keep the Sabbath, or to tithe, or such like. 

But that is not what Paul is saying. Nowhere does Paul make that kind of distinction concerning Covenant law, and he certainly does not do so here in his letter to the Romans. Neither was it customary for Jews – to whom Sinai Covenant law was given – to understand Covenant law in this way. They saw Covenant law as a whole, as a unified entity, an integrated system. So I dismiss this legalist proposal.

Paul does not direct Christians to Covenant law but instead, as we see in verse 3, he does the opposite. He points out the weakness of Covenant law and directs Christians to the Messiah instead. Why? Because Christians retain their flesh with its inherent principle of self-forfeiture, but Jesus decisively judges down against loss and self-forfeiture within our flesh, by condemning it within the likeness of sinful flesh as God’s sacrificial Lamb without spot or blemish. Self-forfeiture and loss is effectively condemned and sent away for those entrusting the Messiah by means of the Messiah’s acceptable substitutionary atoning sacrifice as the spotless Lamb of God. Jesus paid the purchase price required to buy back those whom God has selected – that price being the spilt life-blood and physical death of the Messiah within the likeness of sinful flesh. 

Why is self-forfeiture and loss condemned and paid for by the Messiah on behalf of those brought forth by God? Paul tells us in verse 4 – ‘in order that the judicial approval of the Law is being made full and complete within us’. For Christians, the judicial approval of the law is now being made full and complete – not by Christians trying to observe external written codes, but the law is being made full and complete within them. How is this happening? What is the fundamental principle or dynamic process? He goes on to tell us. 

Self-forfeiture and loss is condemned by the Messiah in order that the judicial approval, the fundamental principle of the law – the enactment of law, the practical obedience which the law calls for, the goal of the law - is being made full and complete in us, or ‘realised in us’. He defines ‘us’ as ‘the not walking around down from the flesh, but down from breath’.  In other words, Christians who are conducting their daily lives within the movement and direction of the Breath of Life in the Messiah that is present in their deep inner core. 

The purpose of the law is being made full and complete in Christians who are walking around moment-by-moment within the unction of the set-apart Breath residing in their heart

The self-forfeiting impulses of the Christian’s flesh still remain active as the verses that follow distinctly show, but the opposing Breath within Christians has broken their tied enslavement to these impulses. In this way, Christians have been brought forth as a new orderly form, their old form or self has passed away, impaled on the execution post of the cross.

However, it does not follow that any Christians will actually completely avoid all wayward behaviour, nor that they are accepted on the basis of their own actions. This would contradict other Scripture texts (James 2 v 10; I John 1 v 8). Paul confessed that he was not already perfect or fully complete himself, (Philippians 3 v 12). But fullness and completion by means of the atoning sacrifice of the Messiah and the set-apart Breath dwelling within them, is presented as the goal and the means of those whom God has selected (Matthew 5 v 48). By actual practical, progressive growth and maturity Christians are to show that their union with the Messiah is real. The Breath within them gives a new dynamic, direction and tone to their character and their life, working in opposition to the impulses that still remain active within the fabric of their fleshly constitution.

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’

Principles of living a godly life [55] – No condemnation within Jesus [1]

 ‘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’, (Romans 7 v 25, 8 v 1).

Paul continues his discussion about judicial approval and deliverance in verse 1 of chapter 8. Very often the start of this verse is translated in to English like this – ‘Therefore there is now no condemnation…’. But there is nothing in the immediately previous verses at the end of chapter 7 to directly suggest that Paul has successfully argued such a conclusion. Chapter 7 actually ends with the strongest assertion of the sin-awaking and sin-detecting power of divine Law and the consequent conflict within the Christian. ‘So then, indeed I am willingly serving God’s law with the mind, but flesh [is enslaved to] fundamental principles of self-forfeiture and loss’, (Romans 7 v 25).

Thus it is better to refer the introduction of chapter 8 to the whole of Paul’s previous logical reasoning. Verse 1 is especially connected with chapters 5 and 6, and the first section of chapter 7, which state, (using various means of imagery), the union of those brought forth by God with the Messiah by means of the set-apart Breath. So far in his letter to the Romans the Apostle has discussed and explained, from many sides, the central theme of salvation, divine approval and its immediate results. These aspects include union with the Messiah, bond-service to God, enlightened liberation of the will, and so on. His last theme has been the place of the written codes of divine Law. With regard to both unbelievers and Christians, divine Law cannot subdue self-forfeiture, but only expose and condemn it. Paul has answered various anticipated objections, partly to vindicate the set-apart cleanliness and praiseworthiness of the Law, partly to expose the magnitude of self-forfeiture, and partly to reinforce the truth that divine approval has to be attained by another way. 

But it is even better to consider the opening words of verse 1 to be the start of a new aspect in the light if all that Paul has been saying. Understanding the Greek word ‘ara’ is the key here. The meaning of the word is more nuanced than the English word ‘therefore’. Thayer states it like this, ‘under these circumstances, something either is so, or becomes so’. It refers to a preceding assertion or fact, (verse 25), or even to something existing only in the mind, and leads to something that follows on as a consequence. With verse 1 we have another example of the later superimposition of chapter and verse divisions on the text potentially getting in the way. Paul is continuing to logically progress from what he has been saying previously. And he has by no means finished talking about divine law, which he will return to in verses 4 and 7 of chapter 8 as part of his continuing discussion about Christians and maintaining divine approval day-by-day.  

I also want to note that the rest of the verse 1 says, [Not walking down from flesh, but down from breath] [pneuma], (Romans 8 v 1b). It is highly probable that these words are to be removed or omitted since it is very likely that copyists inserted them here. We will come across these words a little later, in their correct place, as Paul continues his reasoning and analysis. But when placed here, they intrude and distract from the sequence of Paul’s logical propositions. 

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

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

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

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

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

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

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

Principles of living a set apart, godly life [11] – Repentance [9 of 12]

 With regard to the ill-treatment that Jesus received we read this. ‘It has been written in this manner: The Messiah experiences ill treatment and rouses from out of lifelessness the third day to herald a change of thinking and perception afterwards and the sending away of no share and self-forfeiture on the basis of his name towards all ethnic groups, beginning away from Jerusalem’, (Luke 24 v 46, 47). In previous posts we have seen that although this good news concerning Jesus and the sending away of no share is presented to all ethnic groups, the initial focus of the New Testament in the gospels and the early chapters of Acts is on God’s chosen ethnic group, the Jews. This good news was initially presented to Jews, because as God’s chosen ethnic group they had many advantages that prepared them for the Messiah, such as the Law and the Prophets. But because of their persistent disobedience, since the Babylonian Captivity Jews have been left to their own empty thinking as God had withdrawn Himself from them. As a result, the Jews rejected Jesus, seeing him as a false Messiah. Thus the message to Jews was that ‘The God of our fathers rouses Jesus, whom you lay violent hands upon to hang upon a tree. The right hand of God lifts him up and exalts him as chief leader and deliverer, to give Israel a change of thinking and perception afterwards and a sending away of no share and self-forfeiture’, (Acts 5 v 30, 31). Again we read, ‘Of this, away from the seed [of David], God, down from a promise, brings Israel Jesus the Deliverer, John heralding beforehand, in front of his coming, an immersion of a change of thinking and perception afterwards to all the people of Israel’, (Acts 13 v 23, 24). But many Jews rejected Jesus and presumed that they were within God’s favour simply because they were descended from Abraham. They refused to acknowledge Jesus as their Messiah, leading Paul to ask, ‘do you despise and scorn the wealth of His useful kindness, patience and tolerance, unaware that God’s useful kindness leads you towards a change of mind and perception afterwards?’, (Romans 2 v 4). 

In due course, other ethnic groups, referred to in Scripture as ‘Greeks’ or ‘Gentiles’, were seen to respond to the gospel and this was reported to the council of Jewish Christians in Jerusalem. ‘Hearing these things they were tranquil and honoured God saying, ‘Therefore God gives a change of thinking and perception afterwards towards life even to other ethnic groups’, (Acts 11 v 18). Paul testified to the Ephesians saying among other things that he 'shrunk back under nothing that they carried together, except declaring to you and publicly teaching you also from house to house, giving solemn evidence, God penetrating a change of thinking and perception afterwards towards both Jewish and Greeks, and entrustment within our Lord Jesus’, (Acts 20 v 20, 21). And again, ‘…but first to those within Damascus and then all Jerusalem and the region of Judea, and to the Gentiles, I announced to think and perceive afterwards and return on the basis of God, accomplishing actions worthy of a change of mind and perception afterwards’, (Acts 26 v 20)