Galatians 6 v 11 – 16 - Paul’s concluding remarks

 ‘See what large letters I have written to you with my own hand. 12 As many as wish to have a good appearance within flesh, these are compelling you to be circumcised, but only in order that they are not pursued and persecuted for the cross of Jesus the anointed one. 13 Because not even the circumcised themselves are observing law, but they desire you to be circumcised in order that they may boast within your flesh. 14 But for me, may it never happen to be boasting if not within the cross of our Lord Jesus the anointed one, by means of which the worldly arrangement has been crucified to me, and I to the worldly order and arrangement. 15 Neither circumcision nor foreskin is anything – on the contrary, a new original formation. 16 And as many as will walk within and follow this principle, on this basis, and on the basis of the God of Israel, their peace and compassion’, (Galatians 6 v 11 – 16).

Paul obviously had someone else to actually write his letters, but here he writes this last section with his own hand, as if to emphasise his concluding remarks. He once again criticises the Judaizers who have come in to cause so much trouble. He says that those insisting on male Gentile Christians being circumcised wanted to look good within the flesh. They wanted to obtain a reputation for religiousness, like the hypocrites who ‘love to pray standing in the synagogues and in the corners of the streets, so that they may be seen of men’ (Matthew 6 v 5). Appearing outwardly righteous in front of others, they wanted to be accounted in this way by them; and therefore they did all they could to be seen of them, and gain applause from them. They wanted by this means to keep in with their countrymen, the Jews, and to gain favour amongst them by seeming to win over proselytes to Covenant law.  

They were acting in this way in case they should suffer pursuit and persecution from fellow Jews for the cross. It is well known that the Jewish chief priests and elders were great persecutors of the disciples of Jesus, and began their persecution very early on. These Judaizers did not act from any true love for God. They escaped the bitterness that fellow Jews had against Christianity and the offence of the cross of the Messiah by making the Mosaic law a necessary preliminary for Christians. In fact, they were making Christian converts into Jewish proselytes. ‘Not even the circumcised themselves are observing law, but they desire you to be circumcised in order that they may boast within your flesh’. These Jews who were insisting on circumcision did not observe Covenant law themselves. Rather, they wanted to boast about how many Christians they had turned into Jewish proselytes. 

Paul concludes by saying that he does not want to boast about anything except the cross. By means of the cross ‘the worldly arrangement has been crucified to me, and I to the worldly order and arrangement’. Worldly values, methods and principles mean nothing to Paul and he regards the worldly arrangement as dying away so as to be superseded at the time of the harvest. (An event that he thought was quite imminent). 

His concluding remarks about circumcision? ‘Neither circumcision nor foreskin is anything – on the contrary, a new original formation’. What matters for Paul is being brought forth by God, or born again, and the Christian’s new formation or new self. ‘As many as will walk within and follow this principle, on this basis, and on the basis of the God of Israel, their peace and compassion’. 

Galatians 5 v 1b – 6 - The Messiah frees Christians from the Sinai Covenant and its written codes of law

 ‘The anointed has set us free, therefore, stand firm, not holding yourselves within the yoke of slavery once more. 2 Look, I Paul am saying to you that if you become circumcised, the anointed will benefit you nothing 3 and I call to witness once more, that every man being circumcised is indebted to continue constructing the whole of the law. 4 Whosoever being judicially approved and right-wise within law, you are idle and inactive away from the anointed one, you have dropped away from the freely extended favour, 5 for we are eagerly awaiting judicial approval and being made right wise with confident expectation from out of Breathful [Pneuma] persuasion. 6 For within Jesus the anointed one, neither circumcision nor foreskin has any power, strength or ability, on the contrary, persuasion to the point of obedience, effectively working by means of practical beneficial love’, (Galatians 5 v 1b - 6).

What is the practical application and result of this allegory of Sarah and Hagar? It is that God’s anointed, Jesus, has set us Christians, both Jews and Gentiles, free. Jewish Christians in particular have been set free from being enslaved to the Sinai Covenant with its written codes of law. Therefore – stand firm within this freedom. Persevere within it. Maintain it. Hold on to it. Don’t turn back to the Sinai Covenant and its written codes of law so as to be enslaved again. 

Then in verse 2 Paul addresses a wider audience. He turns his attention to those male Gentile Christians who were being pressured by these visiting Jews to be circumcised according to Covenant law. Paul says, ‘Look, it’s me, Paul, an Apostle, who is speaking to you’. He sets out his own delegated authority in opposition to these Judaizers. 

First of all he says to these Gentile Christians, ‘If you submit to circumcision then the Messiah will benefit you nothing at all. You are entering into a completely different Covenant or set arrangement that negates or bypasses the Messiah’. 

Second, he reminds them of what he has told them before. ‘Every man being circumcised is indebted to begin and continue constructing the whole of the law’. Failure to observe just one aspect of divine law results in self-forfeiture and loss. When it comes to combating legalism it is important that the law is correctly perceived as an integrated unified whole containing both moral and ceremonial aspects. 

Third, whoever is seeking ongoing and final divine judicial approval within the sphere of Covenant law is ‘idle and inactive away from the anointed one’. These two set arrangements cannot be mixed or blended together. Within the Messiah, an individual is rendered idle and inactive away from the external written codes of Covenant law. If an individual turns to seeking ongoing divine judicial approval by means of obedience to Covenant law, then they are rendered idle and inactive away from the Messiah, [they] have dropped away from the freely extended favour’. These two Covenants are mutually exclusive. They are two different orders of priesthood. 

By contrast, we Christians ‘are eagerly awaiting judicial approval with confident expectation from out of Breathful persuasion’…NOT by seeking to observe all of the written codes of Covenant law. Thus we come back to Paul’s earlier statement, that ‘within Jesus the anointed one, neither circumcision nor foreskin has any power, strength or ability’  - there is no difference, there is neither Jew nor Gentile. Where is the power, strength or ability? It is found in ‘persuasion to the point of obedience, effectively working by means of practical beneficial love’ – persuasion carried across into the primary fruit of the set apart Breath of God – practical beneficial love. 

Galatians 4 v 30, 31, 5 v 1a - The exclusion of Hagar the slave girl and her son Ishmael from the inheritance

 ‘But what is Scripture saying? ‘Be throwing out the slave girl and her son, because the son of the slave girl will absolutely not inherit in company with the son of the free woman’. 31 Therefore on this basis brothers, we are absolutely not children of the slave girl, but on the contrary, of the free woman, the free’, (Galatians 4 v 30, 31, 5 v 1a).

Paul refers to the language of Sarah to Abraham when she requested him to throw out Hagar and Ishmael, (Genesis 21 v 10). Her words received endorsement, ‘And rulers and judges said to Abraham, ‘Don’t let it be displeasing in your sight because of the boy or your concubine. All, whatever Sarah has said to you, listen and pay attention to her voice, because your seed will be called out within Isaac’, (Genesis 21 v 12). Thus, as the Galatians could read for themselves in the Scriptures, delegated rulers and judges said that Hagar and Ishmael were indeed to be sent away from Abraham’s family. The son of the slave girl was not to share the inheritance with Isaac. In the same way, on this account, all Jews who continue to exist under 'Jerusalem' and the legal Covenant of Sinai, enslaved to seeking to obtain judicial approval by observing its written codes of law, are excluded from the ‘family’ of those brought forth as a result of the announced promise. They are excluded from the divine inheritance. Thus Jesus says to Jews, ‘Struggle to go in by means of the narrow door. For I am saying to you, many will seek after entering in and will not be able, 25 away from which the master of the house having roused up and shut the door. And you begin to stand outside, knocking the door, saying, ‘Lord, open to us’. Answering, he will say to you, ‘I don’t know you, from what place you are’. 26 Then you will begin to say, ‘We ate and drank in front of you, and you taught in our streets’. 27 And he will say, ‘I am telling you, I don’t know where you are from, stand away from me all workers of injustice. 28 There will be the lamentation and the grinding of teeth when you see Abraham and Isaac and Jacob and all the prophets within the Kingdom of God, but you being thrown out. 29 They will come from the east and west, and from north and south, and will recline in the Kingdom of God. 30 And look! Those existing last who will be first, and those existing first who will be last’, (Luke 13 v 24 – 30). 

Paul comes to a conclusion. ‘Therefore on this basis brothers…’. They are his brothers on account of being fellow Jews, but more especially they are his brothers because along with Paul, they ‘are absolutely not children of the slave girl, but on the contrary, of the free woman, the free’. Paul applies the allegory and brings it to its conclusion. Paul said earlier ‘Now if you [are] of the anointed, then you are existing Abraham’s seed, heirs down from announced promise’, (Galatians 3 v 29). And again, So therefore, you are no longer existing a slave, but if a son by means of God, also an heir, allotted a share, (Galatians 4 v 7). His logic then is this, if we are heirs, ‘we are not children of the slave girl’, whose son, according to Scripture, was ‘not to be heir’ (verse 30). But we are of the free woman whose son was, according to Scripture, to be heir. We Hebrew Christians are not ‘thrown out’ like Ishmael, but accepted as sons and heirs in God’s household on the basis of God’s announced promise.

Galatians 4 v 28, 29 - The children and heirs of God’s announced promise

 ‘But you brothers are down from Isaac, are children of announced promise. 29 But just as at that time the one having been procreated down from flesh persecuted the down from Breath, [Pneuma], in this manner also at this present time. 30 But what is Scripture saying? ‘Throw out the slave girl and her son, because the son of the slave girl will absolutely not inherit in company with the son of the free’. 31 Therefore on this account brothers, we are absolutely not children of the slave girl, but on the contrary, of the free’, (Galatians 4 v 28, 29).

‘But you brothers are down from Isaac’. Paul continues the allegory that he introduced in verse 23. He is not talking about physical descent from Abraham and Isaac, but about a line of ‘children of promise’, as he confirms in the next phrase – you ‘are children of announced promise’. Remember, Paul is speaking to and about Jews, and the contrast is between -

Jews existing under the Sinai Covenant and its written codes of law, and

 

Jews existing under the announced promise of God, by means of entrustment

The allegory describes -

Jews under the Sinai Covenant in terms of Abraham, Hagar and Ishmael

Jews under the announced promise in terms of Abraham, Sarah and Isaac

Scripture describes the animosity between Ishmael, born of the flesh, and Isaac who was brought forth as a result of the announced promise, down from the Breath. The particular reference made by Paul is doubtless to Genesis 21 v 9 where Ishmael treated Isaac with ‘outright scornful laughing’, jeering and deriding him. Jewish commentators pretty much also agree that Ishmael took his bow and shot an arrow at Isaac, with an intention to kill him, though he pretended it was but in play. The incident is recorded in the non-canonical Book of Jasher. ‘And Ishmael the son of Abraham was grown up in those days; he was fourteen years old when Sarah bare Isaac to Abraham. 12 And God was with Ishmael the son of Abraham, and he grew up, and he learned to use the bow and became an archer. 13 And when Isaac was five years old he was sitting with Ishmael at the door of the tent. 14 And Ishmael came to Isaac and seated himself opposite to him, and he took the bow and drew it and put the arrow in it, and intended to slay Isaac. 15 And Sarah saw the act which Ishmael desired to do to her son Isaac, and it grieved her exceedingly on account of her son, and she sent for Abraham and said to him, ‘Cast out this bondwoman and her son, for her son shall not be heir with my son, for thus did he seek to do unto him this day’.’, (Book of Jasher 21 v 11 – 15). Other commentators suggest that there was also contention about the inheritance, which Sarah’s words to Abraham seem to confirm. Ishmael claimed the birthright, despising Isaac as the younger son, and insisting on his right to the inheritance. He mocked the promise of God with respect to Isaac and threatened what he intended to do to Isaac should Isaac claim it.  Mocking has been always reckoned as a form of persecution.

Paul applies this animosity to the present situation. Just as Ishmael persecuted Isaac, so now at this present time, Jews under the Sinai Covenant with its written codes of law pursue and persecute Jews, and indeed Gentiles, who are ‘down from the Breath’.

Galatians 4 v 12 – 20 - The Apostle Paul’s exasperation with Christians under the influence of legalists

 ‘I am imploring you brothers, become even like me, [ego], because I also am like you. You have wronged me in nothing. 13 But you know that by means of weakness of the flesh I previously announced and proclaimed the good news to you, 14 and within your putting my flesh to proof, not despising or treating with contempt, nor spitting out in disgust. But you received me like a messenger from God, like Jesus the anointed. 15 Therefore, where is your benefit? For I am bearing you witness, that if possible, your eyes having been gouged out, you would haven them to me. 16 So have I become your hateful enemy, speaking the truth to you? 17 They are not burning with passion after you in the right way, but are separating and excluding you. They wish that you might be passionate and zealous after them. 18 But it is good to be zealous within good and virtue at all times, and not only within my being present with you. 19 My children, whom I am once more labouring in birth pangs as far as that the anointed is formed and fashioned within you, 20 I am indeed wishing to be present with you at this moment and to be changing my tone, because I am without a way within you’, (Galatians 4 v 12 – 20).

Paul implores the Hebrew Christians to be like him because like them he is a Jew, and a Hebrew Christian, himself. Despite the strength of his letters, Paul was not an eloquent, gifted orator. He was described as ‘unimpressive in person’ and he declared the gospel in the weakness of his flesh, yet the Jews in Galatia received him with warmth and loyalty. But where is their benefit? Paul asks if he has become their hated enemy because he is speaking the truth to them. 

Paul then turns his attention to the Jews who had come into Galatia away from James – the ‘Judaizers’ who were leading Peter and Barnabas astray and insisting that male Gentile Christians be circumcised as required by Covenant law. These Jews were passionate, burning with zeal, focused and intense. But not in the right way, says Paul. By turning Hebrew Christians back to Covenant law, they were being divisive, separating and excluding Hebrew Christians away from Gentile Christians. He accuses these Jews as being self-interested and wanting their fellow countrymen to be passionate and zealous after them. Paul acknowledges that to be zealous at all times is praiseworthy, as long as such passion is within the boundaries of what is good and virtuous. He does not expect the Hebrew Christians to put on a zealous, passionate attitude for show only at the times when he was present with them.

If you are a Christian who has been or is exasperated in relating to Christian legalists, then you are not alone. Paul is exasperated with these Hebrew Christians who are being drawn back under Covenant law. He longs to be present with them, and he finds himself ‘once more labouring in birth pangs as far as that the anointed is formed and fashioned within you’. He is right back to basics with them, seeking to be present with them to assist in bringing them forth so that the Messiah is formed and fashioned within them, then he can change his tone and manner with them. Finally he says ‘I am without a way within you’. He does not know what to do or say next. 

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 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 25 – 29 - Christians – Their union in the Messiah

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

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

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

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

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

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

If you [are] of the Anointed,

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

        Heirs down from announced promise.

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

Galatians 3 v 19, 20 - If God’s promise is still in effect, why was the law given? [2]

 ‘the law… 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).

Different commentators have given many different explanations with regard to Paul’s reference to a ‘mediator’. But they can be classified into three divisions based on who the ‘mediator’ is understood to be.

In the first centuries after Jesus, commentators understood the word ‘mediator’ to refer to Jesus and indeed, many passages in the New Testament use this word in reference to Jesus. But the word ‘mediator’ does not refer exclusively to Jesus. In addition, the problem with using this interpretation here in Galatians is that the context is obscured or lost, and the force of the Apostle’s argument weakened.

A more probable view is that in verse 20, as in verse 19, the mediator is Moses. This is in full agreement with the context of the passage. In verse 19 ‘the mediator,’ is undoubtedly Moses. However, the problem now is that what was true of Moses as a mediator is also true of every other human mediator. 

The third view is that the first half of verse 20 presents a general principle – the characteristic of a mediator as such. Mediation implies a transaction involving at least two parties, but the announced promises to Abraham came from God alone, and have His will as sole source and guarantee. Thus the announced promises are more sure and more elevated. God alone dealt directly with Abraham, without a mediator. The logic is that Covenant law is thus inferior to the announced promises, and that the Sinai Covenant is a transaction of quite a different nature to the promises.

But the difficulty now is to see the relevance of what Paul is saying to the logical argument he is making. What does he intend to illustrate? How does what he states about ‘oneness’ and ‘mediators’ illustrate his point? 

Sinai Covenant Law pertained to Jews as God’s chosen ethic group. Covenant law was not given to Gentiles. In the passage in Genesis that Paul refers to, I have pointed out that in the first part of Genesis 22 v 17, the words ‘seed’ and ‘sand’ are intended to be understood in the plural sense – ‘I will increase your seed according to the stars of the heavens and….the sand on the sea shore’. The reference is not to a single seed or grain of sand, (or to one star), but to one body of seed or sand. But then, in the second part of verse 17, as Paul has been arguing, the word ‘seed’ refers to one individual who ‘will take possession of the gate of his enemy’ – this individual seed being the Messiah.

So the words ‘seed’ and ‘sand’ support both plural and singular meanings depending on the context. They are metaphors that either point to, 

The Messiah [singular]

Those delivered by means of hearing – both Jews and Gentiles [plural]

Jews, who are physically descended from Abraham [plural]

The point that Paul is making is that God is one and the same in reference to all. His promises pertain to all. He is the one God of Jews, Gentiles and His anointed deliverer. By contrast, Moses was a mediator between God and the Israelites. Moses was not a mediator on behalf of Gentiles. Therefore Moses could not transact anything that would tend to the annulment of that aspect of the promises of God to both Jews and Gentiles. Paul’s purpose is to show that the giving of Covenant Law could not negate the promises announced to Abraham. The true force of the clause may be expressed like this – ‘but the God of Sinai is one and the same as the God of promise’. There is divine unity in spite of the various aspects in which God reveals Himself to successive generations and groups of humanity.

Having made this general statement, Paul will explain over the next nine verses how this relates to Christians, and he begins by considering another potential objection.

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 2 v 17 – 19 - Jesus – Not a servant of self-forfeiture and loss

 ‘But if seeking judicial approval and being made rightwise within His Anointed, we ourselves have been found self-forfeiters, then is His Anointed a servant of self-forfeiture and loss? May it not come into being! 18 Because if I am once more constructing these what I have torn down and demolished, I am standing myself together with being contrary, 19 because I, [ego], by means of law, died to law, in order that I live to God’, (Galatians 2 v 17 - 19).

First, Paul anticipates a potential objection. Peter, Barnabas and other Jews in Galatia had sought judicial approval within the Messiah. But they were now in error, they were ‘not walking straight towards the truth of the gospel’, (verse 14). They were turning back to the written codes of Sinai Covenant law and insisting that male Gentile Christians also had to be circumcised in agreement with that law. The objection that Paul considers is this – If Christians are in error is the Messiah a servant of self-forfeiture? In not advocating circumcision, is the Messiah serving error? 

Paul replies, ‘May it never come to happen!’. So what is the situation with Peter, Barnabas and the Jewish Christians that have ‘shrunk back’? Paul answers by supposing a situation in which it is himself who is in error. He says ‘If I am once more constructing these that I have torn down and demolished…’. In heralding the gospel, Paul has torn down and demolished requirements that exist under the written codes of the Sinai Covenant. This is something that Christian legalists also struggle with. But it is clear that Paul is not demanding that male Gentile Christians had to be circumcised, and this is contrary to what is required under Sinai Covenant law. In the same way he was not insisting that Christians had to engage in making sacrifices, nor was he directing Christians to the Ten Commandments. So he says that if he now changes course and starts to once again insist on, and construct these practices – circumcision, sacrifices and directing to the written codes of Sinai Covenant law – things that he has previously torn down, then ‘I am standing myself together with being contrary’. In other words, ‘If I do this then I am being inconsistent and I am contradicting myself’. 

But if he insists on reinstating these practices that he has previously torn down, this is more than a simple ‘change of policy’ or a ‘U turn’. It contradicts Paul’s position as a Christian. Why? ‘Because I, [ego], by means of law, died to law, in order that I live to God’. This is consistent with what Paul says in Romans 7 v 4, where he says that the Christian’s ‘old self’ is put to death by the law that reveals his self-forfeiture and loss. Christians are placed in union with the Messiah by means of the Breath, and this means that they are crucified with him, but the law is brought to completion by means of the body of the Messiah as the Lamb of God without stain or blemish. The law, by means of the body of the Messiah, is brought to completion, penetrating into those who are placed in union with him becoming free, away from the law, to stand within divine judicial approval within the Messiah. They are roused up to Life with him by means of the Breath. Because they died within the Messiah, the written codes of Covenant law are rendered idle, and they are roused up from the dead as a ‘new self’.

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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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