I Timothy 1 v 19b – 20 - Excommunication [2]

 In Corinthians Paul says, ‘…hand over one from of this sort to close beside Satan, penetrating towards the aim of the ruination of the flesh in order that the breath is being delivered to safety within the Day of the Lord’ (I Corinthians 5 v 5). Paul places his focus on the Day of the Lord which is associated with the fair Judgement of God by means of His Messiah, when secret matters of the heart and things done in darkness will be revealed. For the Apostle the Day of the Lord is in many ways the time of completion and fulfilment for Christians. It is the time of rousing up from out of the dead, standing up again, full redemption and the allotment of divine rewards and inheritance to Christians as sons and heirs in God’s house. 

 

The ‘breath’ being delivered is often interpreted by commentators to refer our ‘soul’, by which they tend to mean an immortal incorporeal ‘true self’ sheathed by our physical body. That’s according to orthodox Christian tradition anyway. I am proposing that our ‘breath’ is our inner ‘direction and movement of energy’, related to life, sensitivity and responsiveness to God. 

I suggest that if Christians are regarded and treated as an ‘outsider’ as a result of their excommunication, then this leads them to ‘necessary proportionate recompense of their wandering off course’ (Romans 1 v 27b). This recompense, this proportional and appropriate payment for wandering off course, may take a number of forms. Such an individual may become materially wealthy and/or successful – but lose their breath – their energy and sensitivity to the Lord and thus suffer loss within the Day of the Lord. Or they may suffer illness, or loss of their favourable situation or reputation, or experience adversity, regret, a sense of abandonment or isolation, or any number of such things. By experiencing such adverse circumstances the aim is that they come to see that they have turned to ‘broken cisterns’ instead of the ‘water of life’. The hope is that as a result they may turn back in repentance towards obedient trust in and sensitive responsiveness to God and His Messiah, thus delivering their breath now, at this present time, and thus receiving the beneficial future consequences of this within the Day of the Lord.

There we are, Paul is quite consistent. He was no legalist, nor was he a permissive liberal. Nor was he anti-law in the sense of opposing or negating the principles and aims of divine law. Christians are placed under the free gift of God by means of the Messiah, who fulfils the requirements of divine law on their behalf and pays the price required by law for their self-forfeiture. Paul was therefore against Christians referring to the external written codes of Levitical law as a means of godliness, arguing that Christians are not under Levitical law, or any written system of law for that matter. Rather, Christians have been transferred into a royal priesthood of the order of Melchizedek with Jesus the Messiah as their High Priest. The principles of divine law are written in the Christian’s deep inner core, and borne witness to by the indwelling Breath. So Christians are exhorted to walk around day-by-day within the sphere of the Breath. In other words, in this respect, the locus of the dynamic of the Christian life is within, rather than by reference to and imposition of external written codes. The focus is on union with the Messiah as their Lord and Saviour, and on the Breath enlightening and illuminating the Christian’s perception of unseen realities. It is on Christians co-working with God by exercising their mind, such that they reason things through to their proper conclusion. It is on carrying these enlightened principles and conclusions across from within into their speech and behaviour in practical beneficial love, especially to fellow Christians, so that they speak and behave consistently with their calling, and bring forth the primary Fruit of the Breath. In the process they are being transformed into the image of the Messiah as the Breath opposes the impulses of the Christian’s fleshly constitution. 

I Timothy 1 v 9c – 11 - The principles and aims of divine law

 The law is ‘for those threshing fathers, and threshing mothers, for murderers of man, 10 male prostitutes, men in bed with another man, those bringing men to his feet, liars, perjurers or false witnesses’, (I Timothy 1 v 9c – 10a). 

Some commentators propose that Paul is indeed following the Ten Commandments here in verses 9 - 11. But Paul is not quoting divine law or the Ten Commandments. What we need to note is this, the law is good and its moral principles and aims remain in place. Jesus does not introduce permissive licentiousness but a transfer of the principles and aims of divine law away from external written codes to these principles being written on the Christian’s heart, borne witness to by the Breath of God and union with the Messiah. Thus Paul does not make direct reference to the external written codes of the Ten Commandments when it comes to the righteous – Christians. Law, and divine law especially, is for those who are not righteous, for the type of individual who has deliberate irreverence, who is an ill-user of their father and mother. The Greek word means to ‘thresh’. ‘Thresh’ literally means to separate the edible grain from the straw or husks of a harvested plant, typically by beating, hence physical abuse, beating or hitting of parents. Law is for murderers, those who dominate other people and bring them under their feet, and deceitful liars.

Indeed, divine law is for ‘anyone else if opposing the healthy teaching 11 down from the good news of the honour and praiseworthiness of the blessed God with which I have been entrusted’, (I Timothy 1 v 10b – 11). There we have the general principle with regard to divine law. 

Divine law is for anyone setting him or herself in full opposition to, as irreconcilable to, or contrary to and adversarial to healthy teaching down from the gospel

I Timothy 1 v 9a - Christian legalist objections

 '....law is not lying outstretched for the equitable and righteous’, (I Timothy 1 v 9a). 

‘Aha!’ says the legalist, ‘What the Apostle means is that Christians are not under the ‘Ceremonial Law’. But Christians do remain under the ‘Moral Law’ such as the Ten Commandments’. I have argued that this division into two different aspects or facets of divine law is not entirely incorrect, but if pressed too far it negates the unity of Covenant law as a comprehensive integrated whole, a unified arrangement. But in any case, it is very clear from what follows that Paul is not talking about the Ceremonial aspects of divine law but its Moral aspects, because he goes on to talk about murderers, liars and prostitutes who clearly come under the Moral aspects or facets of divine law.

‘Ah! But,’ says the legalist, ‘It is true that Christians are indeed ultimately acquitted as judicially approved within the Messiah because of their union in him. But at the moment, even though the Breath of God is dwelling in their deepest inner core, Christians do not always walk around within the Breath, they do not always follow the leading of the Breath. They don’t always think things through to a correct conclusion and then act appropriately and consistently. Sometimes they are overtaken by fleshly impulses and that is when they need to be directed to divine law in order to drive them to the Messiah seeking forgiveness’. 

‘By no means’, says Paul. ‘For Christians, the reference point is no longer the external codes written in stone, instead their locus is the Messiah, and the principles of law are written on their hearts - the Ground of their thoughts, faculty of choice and affections. The Messiah fulfils the requirements of the law on their behalf, he has paid the price for their self-forfeiture, and as they entrust the Messiah, their self-forfeiture is removed as far as the east is from the west. As they perceive the practical, beneficial, love of the Messiah shown to them, and as they emulate it by carrying it across into their speech and behaviour, they bring forth the Fruit of the Breath. In this way the Messiah is made complete and they are being changed into his image. The dynamic is from within, it is not on the basis of the imposition of external written codes. This is the dynamic of the New Covenant of the blood of the Messiah, and the new royal priesthood into which Christians have been placed. Christians are not under the authority of external written codes of Levitical law, but under the free gift of God by means of His only begotten son.  

Law is for the unrighteous

That is the basic principle when it comes to using law legitimately. And if we are in any doubt, Paul lists the type of individual that he has in mind. Law is not for the righteous ‘but for the lawless and those not subject to rule, for those without reverence, self-forfeiting, for those without reverence or regard for what should be set apart, crossing the threshold, gaining improper entrance’, (I Timothy 1 v 9b). Law is for those without law, for the unruly and insubordinate, and divine law is for those without respect, self-forfeiting in their contempt for that which should be set apart and clean. The word usually translated into English as ‘profane’ means ‘crossing the threshold, gaining improper entrance’. In literal terms it is like a brutish individual entering a set-apart place of godly devotion without having any respect or reverence. Paul goes on to explain in a little more detail. 

The law is ‘for those threshing fathers, and threshing mothers, for murderers of man, 10 male prostitutes, men in bed with another man, those bringing men to his feet, liars, perjurers or false witnesses’, (I Timothy 1 v 9c – 10a). 

Romans 6 – 8 and Galatians – The case against Christian legalism

 I have presented these posts on Romans 6 - 8 and Galatians because I wanted to look at how the Apostle Paul exhorted Christians to live a godly life day-by-day. It soon became clear that Paul was no advocate of Christian legalism. Although he may have the ultimate aims and purposes of Divine law in mind – righteousness and cleanliness - he does not refer Christians to Covenant law as a means of living a godly life, just the opposite in fact. He argues that the law reveals our self-forfeiture and that the fleshly impulses within the Christian’s physical body take hold of the law and use it’s written codes as a springboard to bring themselves to completion in speech and behaviour. The law is good – it is our flesh that is the problem. Thus there is nothing good in our flesh and he calls our physical body ‘a body of death’ from which Christians will ultimately be released. Legalism leads to ‘deadness’, to criticism and judgement of other Christians, and potentially to a denial of the gospel. It leads to discouragement and a sense of failure.

Paul argues that we cannot deliver ourselves from divine judicial condemnation. Salvation is a free gift of God from start to finish. Whilst we are helpless God brings forth those He has selected by means of the Messiah and the set-apart Breath. As part of this process, the Christian’s ‘old formation’ or ‘old self’ or ‘natural earthy, sensuous self’ is crucified with the Messiah and they become a ‘new formation’ or ‘new self’, which Christians are encouraged to ‘put on’ or clothe themselves with. Possessing the indwelling of the set-apart Breath they are exhorted to walk around within the sphere of Breath. Paul’s emphasis is on Christians using their enlightened and illuminated mind that is enabled to perceive and embrace unseen realities, to reason things through to their proper conclusion. In other words he uses theological teaching. Then he says, exercise enlightened self-control and live life day-by-day in a way that is consistent with God’s calling and their enlightened understanding. The locus or ‘pivot’ of action is away from external written codes and towards the leading of the set-apart Breath. 

Paul is quite consistent when it comes to practical matters of living a godly life day-by-day. So, for example, if we were to look at Paul’s letter to the Ephesians, we would see that it is a letter of two halves. The first half, chapters 1 – 3, is about God’s glorious free gift of deliverance by means of Jesus. The second half is about what this means in practice. If you read chapters 4 - 6 through for yourself you find no appeals to Covenant law. Rather you find appeals to imitate and emulate the love of the Messiah, and to reflect different aspects of the relationship that the Messiah has with those whom God has selected. 

But I don’t want to spend time on these chapters because instead I now want to turn to chapter 1 of Paul’s first letter to Timothy, because once gain Paul looks at Christians who miss the mark because they want to become teachers of law.  

Galatians 5 v 16 – 18 - The path of godliness - walking around within the Breath

 ‘But I am saying, Be walking around Breath, and absolutely do not bring flesh-desire to end completion, 17 because the flesh is set upon passionate desire and lust, down opposite the Breath, and the Breath down opposite the flesh. For these are lying opposite one another in order that if you are desiring or intending these things, you are not constructing., 18 And if you are being led by Breath, you are absolutely not under law’, (Galatians 5 v 16 – 18).

How do Christians live a godly life? That is the fundamental question that is being asked in Galatians. Christian and Jewish legalists would have Christians turning backwards. They turn things upside down by directing Christians to the external written codes of Covenant law. ‘Are you stealing? What do the Ten Commandments say? You shall not steal!’. That is what they say. But what does the Apostle say? ‘Be walking around Breath’. The phrase ‘walking around’ refers to how we speak and behave moment-by-moment in our daily lives. ‘Walking’ signifies the direction of our speech and behaviour day-by-day. Walking also denotes activity. The metaphor is very common in the writings of both Paul and John - walking in truth, in darkness, according to the flesh and so on are familiar examples. 

The grammar used in reference to ‘Breath’ – ‘in’ or ‘by’ Breath, refers to 

The sphere or realm of Breath, and/or 

The governing principle of the Breath, along with 

The enabling power of the Breath 

Paul exhorts Christians to conduct their daily lives, moment-by-moment, ‘breathfully’ if you like. The meaning is, Walk around within the current, movement and disposition of the Breath deep within as your guide, and the free gift of the Breath as your strength, moment-by-moment in the course of your life. Paul later expresses this as being ‘led by the Breath’, (verse 18), and as an ‘orderly walking by means of the Breath’, (verse 25).

The exhortation implies two things. First, that Christians have received the gift of the set-apart Breath. Second, that the Breath alone will not succeed in the actual setting apart of their life in cleanliness and godliness without diligent endeavours on the Christian’s own part as they co-work with God ‘and absolutely do not bring flesh-desire to end completion’. The idea is that it is impossible for someone who is walking within the sphere of the Breath to carry into full effect any desire or raw passion within their flesh. Why? ‘Because the flesh is set upon passionate desire and lust, down opposite the Breath, and the Breath down opposite the flesh’, (verse 17). These are two opposing currents, movements or impulses existing within Christians. Unbelievers do not possess the opposing movement of the set-apart Breath within their deep inner core.

These opposing movements exist within Christians ‘in order that….’ Paul gives two reasons why Christians possess the gift of the set-apart Breath when it comes to living a godly life.

First, ‘if you are desiring or intending these things, you are not constructing’. Christians still retain their ‘vessel of clay’, their ‘earthy, fleshly body’ at this present time, a fleshly body that has impulses, energies and raw-passions that are opposed to God. So Christians sometimes find these passions and desires coming down from the fabric of their flesh, inclining them to intend to speak and/or behave in ways that God disapproves of. 

But if a Christian is walking around within the sphere or realm of set-apart Breath, they find an opposing current and energy within them that opposes these fleshly impulses. By co-working with God and paying attention to the set-apart Breath dwelling within their deep inner core, they absolutely do not bring flesh-desire to end completion

Second, ‘if you are being led by Breath, you are absolutely not under law’, (verse 18). 

The phrase ‘being led’ is a primary verb that indicates a dynamic process. 

Christians are being brought, guided or inclined down from the set-apart Breath dwelling in their deep inner core or heart, at the ground or foundation of their thoughts, emotions and intentions. This movement is in opposition to the impulses and energies of their fleshly constitution

That is the dynamic process by which Christians live a godly life moment-by-moment. And if they are ‘walking around within the sphere of the Breath’ in this way then they ‘are absolutely not under law’, (verse 18). ‘Flesh’ and ‘law’ are correlated: to be free from one is to be free from the other. Flesh is human nature, and law is the standard to which human nature has to strive to observe to obtain divine approval. But if Christians are led by and walk around moment-by-moment within the sphere of the set-apart Breath, then they are not under the ruling authority of the external written codes of Sinai Covenant law. They are under a different Covenant, the New Covenant of the blood of the Messiah, and are engaged in a different dynamic process. They are free from enslavement to flesh as well as Sinai Covenant law, and are under the influence of the set-apart Breath of God and His Messiah. The movement and activity of the Breath of Life, dwelling within their heart, enables them to perceive and know the will of God, and through their co-working with God, to walk within divine approval and bring to completion the fundamental principles of the law, (II Corinthians 3 v 6 - 11).

Galatians 5 v 13 – 15 - The boundaries of Christian freedom

 ‘For you were summoned and called on the basis of freedom, brothers, but not the freedom to penetrate into a starting point of the flesh. On the contrary, we are serving one another by means of practical beneficial love. 14 For the whole law is made full and complete within one saying, within this: ‘You will beneficially love those close by in the manner of yourself’. 15 But if you are biting and eating up one another, look, in case you are consumed under one another’, (Galatians 5 v 13 – 15).

Paul says that the Judaizers are undoing the whole object for which Christians were called. Christians are not called to legal bondage, or enslavement to the Sinai Covenant with its written codes of law, but to freedom. ‘We are not like Moses putting a veil over his face, toward the sons of Israel not intently looking towards the completion of that which is being rendered idle. 14 But their minds were hardened. For up until the present day, the same veil remains on the basis of the reading of the old Covenant - unless uncovered, for it is rendered idle within the Messiah. 15 But up until today, when Moses is being read a veil lies over their heart. 16 But whenever, if turning back toward the Lord, the veil is completely removed’, (II Corinthians 3 v 13 – 16). 

Now we come to one of the usual opposing arguments presented by Jewish and Christian legalists. If Christians are freed away from the written codes of law, then this will penetrate into a starting point of the flesh. The desires, impulses, energies and raw passions inherent in our fleshly constitution will be unleashed and unrestrained if the law is removed. If Christians are free, away from the written codes of law, then what is being introduced is lawlessness, permissiveness, a licence to speak and behave in any way that they please. And so legalists argue that Christians need Covenant law so as to avoid falling into wayward behaviour, and they direct Christians back to being governed and ruled by the written codes of Sinai Covenant law. 

‘On the contrary’, says Paul. ‘We are serving one another by means of practical beneficial love’. There is the principle of living a godly life. This is not a rosy, ‘Barbie Doll’ sentimentalised view of love. This principle arises from out of spiritual considerations that Christians are able to comprehend by means of the set-apart Breath. It is beyond the ability of unbelievers. It is the primary fruit of the Breath that indwells the Christian’s heart or deep inner core. It is directed at Christians serving one another.   

In response to legalists, Paul says, ‘For the whole law is made full and complete within one saying, within this: ‘You will beneficially love those close by in the manner of yourself’.

There it is, the primary principle of Christians living a godly life – 

The whole law is made full and complete within this: ‘You will beneficially love those close by in the manner of yourself

This is contrasted with Christians ‘biting and eating up one another’ – criticising and picking fault with one another. The allusion is to beasts of prey falling upon and devouring one another. For wolves or dogs to worry sheep is not a strange event, but for sheep to distress one another is unnatural. Paul does not say, ‘if grievous wolves should enter in among you and not spare the flock’, but warns against Christians themselves acting the part of wolves in relation to one another, devouring one another like wild beasts. Such attacks would consist of abuse, slander, sarcasm, invective or innuendo. The result can only be mutual destruction - the ruin of both parties because in due course there is an utter end to what constitutes the Christian community, the organic life of which is mutually destroyed by its own members.

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

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

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

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

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

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

Galatians 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 21 – 24a - Hagar and Sarah, allegories of two Covenants [1]

 ‘Tell me, those wishing to exist under law, are you not listening to and comprehending law? 22 Because it is written that Abraham had two sons, one from out of the slave girl, and one from out of the free, unbound woman. 23 But on the one hand, the from out of the slave girl was procreated down from flesh; but the from out of the free by means of an announced promise, 24 which are speaking allegorically, because these are two set arrangements’, (Galatians 4 v 21 – 24a).

After gathering his thoughts together, Paul has one last attempt to restore the Hebrew Christians who were turning back to Covenant law. He addresses them directly and begins to point out their inconsistency. You who are ‘wishing to exist under law, are you not listening to and comprehending law?’. He implies that they are turning to Covenant law but are not listening to it so as to hear or comprehend what it says. 

He turns their attention once again to their patriarch, Abraham, from whom Jews were keen to show their physical descent. Abraham was married to Sarah who was ‘barren’, or unable to bear children. Nevertheless, God announced a promise to Abraham that he would have a son. However, the promise of a son was not immediately fulfilled, and the years went by. So after a time, Abraham and Sarah concluded that since Sarah was barren, God must mean that Abraham would have a son by means of him entering into union with their slave-girl, making Hagar Abraham’s concubine. So Sarah gave Hagar to Abraham so that he would not be completely without descendants, and in this way fulfil God’s promise, (Genesis 16 v 3). The son of Abraham and Hagar was named Ishmael. But God told Abraham that Ishmael was not the announced promised son. In due course, contrary to expectation, Sarah became pregnant and gave birth to Isaac, who was the son of the announced promise. Thus Paul tells us, it is written that Abraham had two sons, one from out of the slave girl and one from out of the free, unbound woman’ (verse 22). The word ‘freewoman’ is never applied to Sarah in the story in Genesis, not even in the Genesis passage that is freely quoted later in verse 30, but it is an obviously true description, and it is introduced in complete fairness as an antithesis to Hagar. 

Abraham’s two sons are contrasted in this way –

   

Ishmael was procreated down from flesh

born a slave

Isaac by means of an announced promise

born free

Now why did Paul decide to look at the events surrounding Abraham and the birth of his two sons? It is because these two situations are ‘speaking allegorically, because these are two set arrangements’. Paul will go on to explain what he means. 

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

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

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

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

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

Galatians 4 v 1 – 3 - Divine law – A rudimentary system for infants

 ‘Now on this basis I am saying however long the time that the heir, existing owner of all, is an infant, he is carried across nothing different than a slave, 2 existing rather under tutors and house managers up until the time appointed beforehand by the father. 3 In this manner we also, were enslaved at the time we existed infants, under the row of rudiments of the ordered system’, (Galatians 4 v 1 - 3).   

Paul has just said that Hebrew Christians, like Gentile Christians, exist as Abraham’s seed (plural), heirs down from God’s announced promise. Having introduced the concept of heirs of the divine inheritance, he now begins to expand on this theme. 

He presents the illustration of a single heir who is still not yet of sufficient age to take full control of what he possesses. Such a young infant heir may own everything, but he is carried across just like a slave. Because he is still a child, he does not make decisions about buying and selling his possessions or about investments. Such decisions are made on his behalf and he has no say in the matter. He is under the authority of trustees – of house managers and governors. He does as he is told until he reaches the age, determined by his father, that he is able to take full control and possession of his inheritance. 

Paul then applies this to Jews, ‘In this manner we also’. Although they were God’s chosen ethnic group, Jews nevertheless existed as infants before the Messiah came. They were like children enslaved to the rudimentary, first principles of the ordered system.  The ‘ordered system’ is that of the Sinai Covenant with its written codes of law, as he says later, ‘scrupulously observing days, months, seasons and years’. 

Many translations read, ‘enslaved under the basic principles of the world’, but the word ‘world’ is not present in the Greek. The word ‘stoicheion’ means ‘rudimentary elements’, ‘orderly arrangement’, or ‘first principles’, and though often associated with the world so as to mean ‘the orderly arrangement of the world’ it does not necessarily refer to ‘the world’. Paul is talking here to Jews. The context of these verses is that Paul is talking to Jewish Christians about the law. So I suggest that the Sinai Covenant and its written codes of laws is the orderly system of rudimentary elements and first principles that Jews were enslaved under, existing like under-age heirs until the time appointed by the Father – the coming of the promised Messiah. This interpretation seems to be confirmed by what Paul says next. 

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

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

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

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

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

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

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

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

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

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

Galatians 3 v 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.

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

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

a

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

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

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

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

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

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

 

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

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

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