| Synopsis of the Apostle Paul's Ministry |
 |
| |
 |
Hebrews 10:16 This [is] the covenant that I will make with them after
those days, saith the Lord, I will put my laws into their hearts, and in
their minds will I write them;
John 4:21 Jesus saith unto her, Woman, believe me, the hour cometh,
when ye shall neither in this mountain, nor yet at Jerusalem,
worship the Father.
John 4:24 God [is] a Spirit: and they that worship him must worship
[him] in spirit and in truth.
Hebrews 10:19 Having therefore, brethren, boldness to enter into the
holiest by the blood of Jesus,
20 By a new and living way, which he hath consecrated for us,
through the veil, that is to say, his flesh;
Hebrews 9:23 It was therefore necessary that the patterns of things in
the heavens should be purified with these (the blood of animal
sacrifices); but the heavenly things themselves (should be
consecrated) with better sacrifices (the sacrifice of Christ) than these
(animal sacrifices).
24 For Christ is not entered into the holy places made with hands,
which are the figures of the true; but into heaven itself, now to
appear in the presence of God for us:
those days, saith the Lord, I will put my laws into their hearts, and in
their minds will I write them;
John 4:21 Jesus saith unto her, Woman, believe me, the hour cometh,
when ye shall neither in this mountain, nor yet at Jerusalem,
worship the Father.
John 4:24 God [is] a Spirit: and they that worship him must worship
[him] in spirit and in truth.
Hebrews 10:19 Having therefore, brethren, boldness to enter into the
holiest by the blood of Jesus,
20 By a new and living way, which he hath consecrated for us,
through the veil, that is to say, his flesh;
Hebrews 9:23 It was therefore necessary that the patterns of things in
the heavens should be purified with these (the blood of animal
sacrifices); but the heavenly things themselves (should be
consecrated) with better sacrifices (the sacrifice of Christ) than these
(animal sacrifices).
24 For Christ is not entered into the holy places made with hands,
which are the figures of the true; but into heaven itself, now to
appear in the presence of God for us:
| TWO LAWS THE TEN COMMANDMENTS & THE LAWS OF JUSTIFICATION |
We now begin our study of the law. All of our focus verses
are in the writings of the Apostle Paul, assuming that Paul
wrote the book of Hebrews. Therefore, it is important that
we understand Paul’s approach of teaching the law. Paul tells
us, without reservation, his stance concerning the law. He
preached Christ crucified and determined to know nothing
else.
are in the writings of the Apostle Paul, assuming that Paul
wrote the book of Hebrews. Therefore, it is important that
we understand Paul’s approach of teaching the law. Paul tells
us, without reservation, his stance concerning the law. He
preached Christ crucified and determined to know nothing
else.
Christ crucified is the justification facet of the New Covenant!
Why did Paul concentrate on the justification feature of the
New Covenant almost entirely? Christ’s crucifixion replaced
the entire sacrificial system of the Jews! In other words, almost
the entire teaching of Paul was about the transition from the
temple sacrificial laws of justification to the sacrifice of
Yahshua, which made possible justification by means of faith in
the blood/sacrifice of Christ.
It is important to observe here that sacrifices had nothing to
do, directly, with the Ten Commandments. Therefore, Christ’
s sacrifice could not replace the Decalogue. What Christ’s
sacrifice could do was replace the sacrificial system of the Old
Covenant: One Sacrifice, in the New Covenant, as a
replacement for the many sacrifices, in the Old Covenant.
Paul’s teaching was unpopular during his time. The Jews in
authority were against his teaching. They did not want to see
their system fade into extinction. In other words, they did not
want to lose their positions in society: They had made the
<means> in itself the <end>.
EMTV:
1Corinthians 2:2 For I (Paul) determined to know nothing among
you except Jesus Christ and Him crucified.
KJV:
1Corinthians 1:23 But we (Paul) preach Christ crucified, unto the
Jews a stumblingblock, and unto the Greeks foolishness;
Galatians 6:14 But God forbid that I (Paul) should boast except in the
cross of our Lord Jesus Christ, by whom the world has been crucified
to me, and I to the world.
Observe the contrast, expressed in Philippians 3:9, between
the “faith of Christ” and “the law”.
Philippians 3:9 and be found in Him, not having my own
righteousness, which is of the law (temple laws of justification), but
that which is through the faith of Christ, the righteousness which is
of God by faith;
Justification from sin or the resultant righteousness came
through the sacrificial laws – typically – in the Old Covenant;
however, justification from sin or the resultant righteousness
came by faith in Christ in the New Covenant. Paul expressed
“my own righteousness” when referring to the added law,
because one had to offer sacrifices to obtain this
“righteousness” – this righteousness came by doing works.
However, in the New Covenant, Christ procures righteousness
for the Covenantee once he expresses faith in Yahshua’s
sacrifice. Observe that this is a contrast between the two
methods of justification.
To comprehend Paul’s writings, one must understand that
there are two types of righteousness: 1) Righteousness by
keeping the Ten Commandments and 2) Righteousness by
justification. We develop righteous character by the first
method. God gives the second method of righteousness to us
as a means to an end: So that we can continue with the first
method of righteousness. In other words, justification makes
righteous character building possible; however, we build
righteous character only by keeping the Ten Commandments.
In Philippians 3:9, Paul is speaking of the second type of
righteousness – that by justification – and he is contrasting this
type of righteousness in the Old Covenant versus the New
Covenant.
Anytime Paul teaches about the faith of Christ, we know that
he references justification by faith in the sacrifice and
resurrection of Christ. Now the very fact that justification
continues as a necessity in the New Covenant provides us with
the answer that a Law exists and that the Covenantee breaks
that Law.
Moreover, to prove that Paul is not speaking of Christ
forgiving us only once so that we do not need to avail
ourselves of justification again all we need do is observe the
daily “Lord’s Prayer”. Furthermore, John indicates that the
confession and forgiveness of sins by Christians is an ongoing
thing: If we – those accepted into the covenant – confess our
sins, God is faithful and just to forgive us our sins.
Luke 11:3 Give us day by day our daily bread.
4 And forgive us (day by day) our sins for we also forgive every one
that is indebted to us. And lead us not into temptation; but deliver us
from evil.
1John 1:9 If we (converts to Christianity) confess our sins, he is
faithful and just to forgive us [our] sins, and to cleanse us from all
unrighteousness.
With this background, let us proceed and observe the different
perspectives of Paul’s teaching about the crucifixion of Christ
– the justification aspect of the New Covenant. Moreover, by
Paul’s own admission, this just about covers the entirety of his
life’s work, as a minister of the Gospel. Paul only mentions
the Ten Commandments and other aspects of the Gospel as
required in his teaching concerning the transition from the
ritualistic laws of justification to justification by faith in Christ.
New Covenant almost entirely? Christ’s crucifixion replaced
the entire sacrificial system of the Jews! In other words, almost
the entire teaching of Paul was about the transition from the
temple sacrificial laws of justification to the sacrifice of
Yahshua, which made possible justification by means of faith in
the blood/sacrifice of Christ.
It is important to observe here that sacrifices had nothing to
do, directly, with the Ten Commandments. Therefore, Christ’
s sacrifice could not replace the Decalogue. What Christ’s
sacrifice could do was replace the sacrificial system of the Old
Covenant: One Sacrifice, in the New Covenant, as a
replacement for the many sacrifices, in the Old Covenant.
Paul’s teaching was unpopular during his time. The Jews in
authority were against his teaching. They did not want to see
their system fade into extinction. In other words, they did not
want to lose their positions in society: They had made the
<means> in itself the <end>.
EMTV:
1Corinthians 2:2 For I (Paul) determined to know nothing among
you except Jesus Christ and Him crucified.
KJV:
1Corinthians 1:23 But we (Paul) preach Christ crucified, unto the
Jews a stumblingblock, and unto the Greeks foolishness;
Galatians 6:14 But God forbid that I (Paul) should boast except in the
cross of our Lord Jesus Christ, by whom the world has been crucified
to me, and I to the world.
Observe the contrast, expressed in Philippians 3:9, between
the “faith of Christ” and “the law”.
Philippians 3:9 and be found in Him, not having my own
righteousness, which is of the law (temple laws of justification), but
that which is through the faith of Christ, the righteousness which is
of God by faith;
Justification from sin or the resultant righteousness came
through the sacrificial laws – typically – in the Old Covenant;
however, justification from sin or the resultant righteousness
came by faith in Christ in the New Covenant. Paul expressed
“my own righteousness” when referring to the added law,
because one had to offer sacrifices to obtain this
“righteousness” – this righteousness came by doing works.
However, in the New Covenant, Christ procures righteousness
for the Covenantee once he expresses faith in Yahshua’s
sacrifice. Observe that this is a contrast between the two
methods of justification.
To comprehend Paul’s writings, one must understand that
there are two types of righteousness: 1) Righteousness by
keeping the Ten Commandments and 2) Righteousness by
justification. We develop righteous character by the first
method. God gives the second method of righteousness to us
as a means to an end: So that we can continue with the first
method of righteousness. In other words, justification makes
righteous character building possible; however, we build
righteous character only by keeping the Ten Commandments.
In Philippians 3:9, Paul is speaking of the second type of
righteousness – that by justification – and he is contrasting this
type of righteousness in the Old Covenant versus the New
Covenant.
Anytime Paul teaches about the faith of Christ, we know that
he references justification by faith in the sacrifice and
resurrection of Christ. Now the very fact that justification
continues as a necessity in the New Covenant provides us with
the answer that a Law exists and that the Covenantee breaks
that Law.
Moreover, to prove that Paul is not speaking of Christ
forgiving us only once so that we do not need to avail
ourselves of justification again all we need do is observe the
daily “Lord’s Prayer”. Furthermore, John indicates that the
confession and forgiveness of sins by Christians is an ongoing
thing: If we – those accepted into the covenant – confess our
sins, God is faithful and just to forgive us our sins.
Luke 11:3 Give us day by day our daily bread.
4 And forgive us (day by day) our sins for we also forgive every one
that is indebted to us. And lead us not into temptation; but deliver us
from evil.
1John 1:9 If we (converts to Christianity) confess our sins, he is
faithful and just to forgive us [our] sins, and to cleanse us from all
unrighteousness.
With this background, let us proceed and observe the different
perspectives of Paul’s teaching about the crucifixion of Christ
– the justification aspect of the New Covenant. Moreover, by
Paul’s own admission, this just about covers the entirety of his
life’s work, as a minister of the Gospel. Paul only mentions
the Ten Commandments and other aspects of the Gospel as
required in his teaching concerning the transition from the
ritualistic laws of justification to justification by faith in Christ.
| ROMANS 6:14 |
To better understand Romans, read our book: Romans! We
wrote our commentary on Romans several years ago; and
although we understand the subject better now, that book
holds a lot of information in contextual form.
Romans 6:14 For sin shall not have dominion over you: for ye are not
under the law, but under grace.
Under the Old Covenant laws of justification, sin had dominion
over the people for two reasons: 1) The blood of bulls and
goats cannot take away sin – the conscience of the people was
still plagued by their sins, and 2) The laws of justification were
so laborious and the effort so great that the people neglected
them except for special times of the year – and this effect was
greater the further one lived from the temple. In order for
God to bring the Gentiles – the world at large – into His
Covenant, He needed a better system of justification. It was
bad enough to have to travel from Dan or Beersheba to get to
the temple; but imagine living in New York or Chicago and
having to go to Jerusalem to receive justification for your
sins!
Anytime we see the word <grace> we know that Paul is
speaking about justification – the application of mercy and
pardon for one’s sins. Under the New Covenant, one only has
to ask God for forgiveness and the effect is immediate. There
is no reason for sin to dominate over anyone in the New
Covenant.
Moreover, the process is so easy that Paul had to caution his
readers not to make an occasion to sin – break the Ten
Commandments – just because it was so easy to be reconciled
to God. Shall we sin because we do not have to go to the
temple and offer an animal sacrifice every day to cover our
sins? Shall we sin because we are under grace and can gain
God’s mercy just by a prayer? Absolutely not! God never
intended that His easy system of justification become a reason
for one to indulge in breaking His Ten Commandments!
Romans 6:15 What then? Shall we sin (break the Ten
Commandments), because we are not under the law (old ritualistic
system of justification), but under grace (the new system of
justification by faith)? God forbid.
Paul explains further in verse 18: God has freed you from the
slavery of sin so that you may become a slave to righteousness.
Paul does not explain here how one may become a slave to
righteousness; he only states a fact. Keep in mind that a slave
to righteousness means one who toils to keep the Ten
Commandments.
Paul does reveal an important component to the subject of sin
in verse 23. There, Paul tells us that the wages of sin –
breaking the Ten Commandments – is death; the means of
justification is through Christ; and one may obtain eternal life
only through Christ. However, we must keep in mind that Paul’
s subject was from the perspective of the transition from the
Old Covenant justification system to the New Covenant
justification system, in a major way. Paul does not address –
at this point – how one may sin less by the indwelling of the
holy spirit: Another change in the New Covenant. Here Paul
focuses on his lifetime chosen or commissioned topic of
justification-system change.
Romans 6:18 informs us that the Old Covenant had focused on
the negative while the New Covenant focuses on the positive.
In other words, the Old Covenant focused on sin; whereas, the
New Covenant focuses on righteousness.
EMTV:
Romans 6:18 And having been freed from sin, you became enslaved to
righteousness.
Romans 6:23 For the wages of sin (transgression of the Ten
Commandments) [is] death; but the gift of God [is] eternal life
through Jesus Christ our Lord.
wrote our commentary on Romans several years ago; and
although we understand the subject better now, that book
holds a lot of information in contextual form.
Romans 6:14 For sin shall not have dominion over you: for ye are not
under the law, but under grace.
Under the Old Covenant laws of justification, sin had dominion
over the people for two reasons: 1) The blood of bulls and
goats cannot take away sin – the conscience of the people was
still plagued by their sins, and 2) The laws of justification were
so laborious and the effort so great that the people neglected
them except for special times of the year – and this effect was
greater the further one lived from the temple. In order for
God to bring the Gentiles – the world at large – into His
Covenant, He needed a better system of justification. It was
bad enough to have to travel from Dan or Beersheba to get to
the temple; but imagine living in New York or Chicago and
having to go to Jerusalem to receive justification for your
sins!
Anytime we see the word <grace> we know that Paul is
speaking about justification – the application of mercy and
pardon for one’s sins. Under the New Covenant, one only has
to ask God for forgiveness and the effect is immediate. There
is no reason for sin to dominate over anyone in the New
Covenant.
Moreover, the process is so easy that Paul had to caution his
readers not to make an occasion to sin – break the Ten
Commandments – just because it was so easy to be reconciled
to God. Shall we sin because we do not have to go to the
temple and offer an animal sacrifice every day to cover our
sins? Shall we sin because we are under grace and can gain
God’s mercy just by a prayer? Absolutely not! God never
intended that His easy system of justification become a reason
for one to indulge in breaking His Ten Commandments!
Romans 6:15 What then? Shall we sin (break the Ten
Commandments), because we are not under the law (old ritualistic
system of justification), but under grace (the new system of
justification by faith)? God forbid.
Paul explains further in verse 18: God has freed you from the
slavery of sin so that you may become a slave to righteousness.
Paul does not explain here how one may become a slave to
righteousness; he only states a fact. Keep in mind that a slave
to righteousness means one who toils to keep the Ten
Commandments.
Paul does reveal an important component to the subject of sin
in verse 23. There, Paul tells us that the wages of sin –
breaking the Ten Commandments – is death; the means of
justification is through Christ; and one may obtain eternal life
only through Christ. However, we must keep in mind that Paul’
s subject was from the perspective of the transition from the
Old Covenant justification system to the New Covenant
justification system, in a major way. Paul does not address –
at this point – how one may sin less by the indwelling of the
holy spirit: Another change in the New Covenant. Here Paul
focuses on his lifetime chosen or commissioned topic of
justification-system change.
Romans 6:18 informs us that the Old Covenant had focused on
the negative while the New Covenant focuses on the positive.
In other words, the Old Covenant focused on sin; whereas, the
New Covenant focuses on righteousness.
EMTV:
Romans 6:18 And having been freed from sin, you became enslaved to
righteousness.
Romans 6:23 For the wages of sin (transgression of the Ten
Commandments) [is] death; but the gift of God [is] eternal life
through Jesus Christ our Lord.
| ROMANS 7:4-6 |
In order to consider the immediate context of Romans 7:4-6,
we need to begin with verse 1. Paul opens his subject by giving
a statement of fact to the Jews about the Old Covenant: Once
one became a part of the Old Covenant – through birth or as a
proselyte – that covenant continued for the remainder of his
life. There was just one exception.
Romans 7:1 Know ye not, brethren, (for I speak to them that know the
law <the Jews>,) how that the law hath dominion over a man as long
as he liveth?
In verse 2, Paul explains the exception. The Old Covenant was
a marriage covenant. A woman is bound to the law of her
husband (by the contract or covenant of marriage) as long as
the husband lives; however, should the husband die, the law of
her husband – their marriage contract (covenant) ceases to
bind her. Paul uses the example of the woman remaining alive,
for she is a type of the church and the husband is a type of
Christ, who died ending the Old Covenant.
NKJV:
Romans 7:2 For the woman who has a husband is bound by the law to
[her] husband as long as he lives. But if the husband dies, she is
released from the law of [her] husband.
Paul illustrates in verse 3 that once her husband dies, the
woman is free to marry another man.
Romans 7:3 So then if, while her husband liveth, she be married to
another man, she shall be called an adulteress: but if her husband be
dead, she is free from that law; so that she is no adulteress, though she
be married to another man.
Paul uses his example in the foregoing verses to make a point in
verse 4. He told his Jewish brethren that the Old Covenant no
longer bound them because Christ (Yahweh) – the husband of
the old marriage – had died. They could forget the laws of that
marriage. This made way for their new marriage to another
man – the risen Christ (The Word of God). They should now
bear fruit (of righteousness – keep the Ten Commandments) to
God. In other words, the laws of the new husband now bound
them. As the betrothed wife of Christ – preparing for the
marriage to Him – we practice the law of our new husband to
be.
Romans 7:4 Wherefore, my brethren, ye also are become dead to the
law (Old Covenant) by the body (death) of Christ; that ye should be
married to another, even to him who is raised from the dead, that we
should bring forth fruit (of righteousness – the keeping of the Ten
Commandments) unto God.
Paul continues in verse 5: Under the Old Covenant – the old
marriage – we lived by our carnal mind (we did not have the
holy spirit). The required Law of the Old Covenant – the Ten
Commandments – meant sure death: The wages of sin are
death. We had no means of true justification: The added law –
the blood of bulls and goats could not take away our sins.
However, the Ten Commandments define sin and they were
binding on the people.
Romans 7:5 For when we were in the flesh, the motions of sins, which
were by the law (the Ten Commandments defines sin and its
infraction means death), did work in our members to bring forth fruit
unto death.
Paul continues in verse 6: The former husband is dead: We are
no longer under His laws. However, now God has espoused us
to a new husband through the New Covenant: We must serve
the laws of our soon to be new husband, in the newness of spirit
and not just in the oldness of the letter.
2Corinthians 11:2 For I am jealous over you with godly jealousy: for I
have espoused you to one husband, that I may present [you as] a
chaste virgin to Christ.
Ephesians 5:23 For the husband is the head of the wife, even as Christ
is the head of the church: and he is the saviour of the body.
In other words, those made a part of the New Covenant must
serve the Law of Christ. Paul makes clear that the Law of
Christ includes the Ten Commandments, as the explanation of
sin, when he says that we should serve in the newness of spirit and
not in the oldness of the letter. The Old Covenant only required
the Israelites to live according to the letter of the Decalogue;
however, the New Covenant requires that one live according to
the spirit of the Ten Commandments.
The laws of justification of the former husband do not now
apply; rather, justification now comes by faith in the power of
the sacrifice of the new husband-to-be – the Head of the
Church (the Head of the wife). The old marriage covenant did
not include any help to live a righteous life. The new marriage
covenant includes the holy spirit, as a gift indwelling the mind
to make possible the building of righteous character, which one
may store up for the day of resurrection. In other words, the
holy spirit is a gift that makes possible eternal life – if we use
it.
Romans 7:6 But now we are delivered from the law (of our former
husband)[the Old Covenant], that being dead wherein we were held
(the Old Covenant that bound us has ceased because of the death of
our former husband – here Paul speaks to the Jewish converts); that
we should serve (the Law of our new husband) in newness of (the)
spirit, and not in the oldness of the letter.
Paul used the above explanation to illustrate to his Jewish
brothers why it would be proper for them to end their loyalty to
the Old Covenant and its justification system that did not work,
with its lack of the holy spirit. Under the New Covenant, their
new Husband required them to keep the Ten Commandments –
to a greater degree than that of their former husband. Their
new Husband expected them to keep the Law of God in the
spirit of them rather than in the letter of them.
(Note: One must keep a law in the letter if he keeps it in the
spirit – the letter of the law is at a lower level than the spirit of
the law: In other words, when one keeps the Law of God in the
spirit he has surpassed the letter-of-the-law-level). We will give
a detailed explanation of this a little later.
However, the New Covenant included a greater support level:
The holy spirit. The mind of the holy spirit cannot sin. Just as
the carnal mind cannot be subject to the Law of God – the Ten
Commandments – the spirit mind cannot sin. The two verses
below give the contrast between the carnal and spirit minds.
Man has both of these minds, if he is a part of the New
Covenant. The spirit mind and justification by faith make the
difference between the Old Covenant and the New Covenant.
The Law of God is the same in both covenants; however, the
means of keeping them and getting past the failure to keep
them has changed.
Unfortunately, the KJV has grossly mistranslated 1John 3:9
causing misconstrued ideas about this verse. When one
correctly translates the phrase, “cannot sin” it means that one
who has the holy spirit (a member of the New Covenant) “has
the ability to refrain from sinning” (the holy spirit gives him
that ability).
Romans 8:7 Because the carnal mind [is] enmity against God: for it is
not subject to the law of God, neither indeed can be.
1John 3:9 Whosoever is born of God (has the holy spirit) doth not
commit sin (as the new man); for his (God’s) seed (holy spirit)
remaineth in him (the man): and he (the man) cannot sin (has the
ability to refrain from sinning), because he (the man) is born of God
(has the spirit of God).
we need to begin with verse 1. Paul opens his subject by giving
a statement of fact to the Jews about the Old Covenant: Once
one became a part of the Old Covenant – through birth or as a
proselyte – that covenant continued for the remainder of his
life. There was just one exception.
Romans 7:1 Know ye not, brethren, (for I speak to them that know the
law <the Jews>,) how that the law hath dominion over a man as long
as he liveth?
In verse 2, Paul explains the exception. The Old Covenant was
a marriage covenant. A woman is bound to the law of her
husband (by the contract or covenant of marriage) as long as
the husband lives; however, should the husband die, the law of
her husband – their marriage contract (covenant) ceases to
bind her. Paul uses the example of the woman remaining alive,
for she is a type of the church and the husband is a type of
Christ, who died ending the Old Covenant.
NKJV:
Romans 7:2 For the woman who has a husband is bound by the law to
[her] husband as long as he lives. But if the husband dies, she is
released from the law of [her] husband.
Paul illustrates in verse 3 that once her husband dies, the
woman is free to marry another man.
Romans 7:3 So then if, while her husband liveth, she be married to
another man, she shall be called an adulteress: but if her husband be
dead, she is free from that law; so that she is no adulteress, though she
be married to another man.
Paul uses his example in the foregoing verses to make a point in
verse 4. He told his Jewish brethren that the Old Covenant no
longer bound them because Christ (Yahweh) – the husband of
the old marriage – had died. They could forget the laws of that
marriage. This made way for their new marriage to another
man – the risen Christ (The Word of God). They should now
bear fruit (of righteousness – keep the Ten Commandments) to
God. In other words, the laws of the new husband now bound
them. As the betrothed wife of Christ – preparing for the
marriage to Him – we practice the law of our new husband to
be.
Romans 7:4 Wherefore, my brethren, ye also are become dead to the
law (Old Covenant) by the body (death) of Christ; that ye should be
married to another, even to him who is raised from the dead, that we
should bring forth fruit (of righteousness – the keeping of the Ten
Commandments) unto God.
Paul continues in verse 5: Under the Old Covenant – the old
marriage – we lived by our carnal mind (we did not have the
holy spirit). The required Law of the Old Covenant – the Ten
Commandments – meant sure death: The wages of sin are
death. We had no means of true justification: The added law –
the blood of bulls and goats could not take away our sins.
However, the Ten Commandments define sin and they were
binding on the people.
Romans 7:5 For when we were in the flesh, the motions of sins, which
were by the law (the Ten Commandments defines sin and its
infraction means death), did work in our members to bring forth fruit
unto death.
Paul continues in verse 6: The former husband is dead: We are
no longer under His laws. However, now God has espoused us
to a new husband through the New Covenant: We must serve
the laws of our soon to be new husband, in the newness of spirit
and not just in the oldness of the letter.
2Corinthians 11:2 For I am jealous over you with godly jealousy: for I
have espoused you to one husband, that I may present [you as] a
chaste virgin to Christ.
Ephesians 5:23 For the husband is the head of the wife, even as Christ
is the head of the church: and he is the saviour of the body.
In other words, those made a part of the New Covenant must
serve the Law of Christ. Paul makes clear that the Law of
Christ includes the Ten Commandments, as the explanation of
sin, when he says that we should serve in the newness of spirit and
not in the oldness of the letter. The Old Covenant only required
the Israelites to live according to the letter of the Decalogue;
however, the New Covenant requires that one live according to
the spirit of the Ten Commandments.
The laws of justification of the former husband do not now
apply; rather, justification now comes by faith in the power of
the sacrifice of the new husband-to-be – the Head of the
Church (the Head of the wife). The old marriage covenant did
not include any help to live a righteous life. The new marriage
covenant includes the holy spirit, as a gift indwelling the mind
to make possible the building of righteous character, which one
may store up for the day of resurrection. In other words, the
holy spirit is a gift that makes possible eternal life – if we use
it.
Romans 7:6 But now we are delivered from the law (of our former
husband)[the Old Covenant], that being dead wherein we were held
(the Old Covenant that bound us has ceased because of the death of
our former husband – here Paul speaks to the Jewish converts); that
we should serve (the Law of our new husband) in newness of (the)
spirit, and not in the oldness of the letter.
Paul used the above explanation to illustrate to his Jewish
brothers why it would be proper for them to end their loyalty to
the Old Covenant and its justification system that did not work,
with its lack of the holy spirit. Under the New Covenant, their
new Husband required them to keep the Ten Commandments –
to a greater degree than that of their former husband. Their
new Husband expected them to keep the Law of God in the
spirit of them rather than in the letter of them.
(Note: One must keep a law in the letter if he keeps it in the
spirit – the letter of the law is at a lower level than the spirit of
the law: In other words, when one keeps the Law of God in the
spirit he has surpassed the letter-of-the-law-level). We will give
a detailed explanation of this a little later.
However, the New Covenant included a greater support level:
The holy spirit. The mind of the holy spirit cannot sin. Just as
the carnal mind cannot be subject to the Law of God – the Ten
Commandments – the spirit mind cannot sin. The two verses
below give the contrast between the carnal and spirit minds.
Man has both of these minds, if he is a part of the New
Covenant. The spirit mind and justification by faith make the
difference between the Old Covenant and the New Covenant.
The Law of God is the same in both covenants; however, the
means of keeping them and getting past the failure to keep
them has changed.
Unfortunately, the KJV has grossly mistranslated 1John 3:9
causing misconstrued ideas about this verse. When one
correctly translates the phrase, “cannot sin” it means that one
who has the holy spirit (a member of the New Covenant) “has
the ability to refrain from sinning” (the holy spirit gives him
that ability).
Romans 8:7 Because the carnal mind [is] enmity against God: for it is
not subject to the law of God, neither indeed can be.
1John 3:9 Whosoever is born of God (has the holy spirit) doth not
commit sin (as the new man); for his (God’s) seed (holy spirit)
remaineth in him (the man): and he (the man) cannot sin (has the
ability to refrain from sinning), because he (the man) is born of God
(has the spirit of God).
| ROMANS 8:1-6 |
In Romans 8:1-6, Paul expresses another perspective of the
subject of his life – justification by faith has replaced
justification by the temple sacrifices. Those of the New
Covenant need never have a problem with their conscience –
feel condemned – because they do not live their lives by the
carnal mind. Rather, they live their lives by the spirit. The
spirit mind cannot sin and when one resorts to the carnal mind
and sins then he may receive justification instantly by faith in
the sacrifice of Christ – provided he asks for that forgiveness.
In other words, there is just no reason to go around in a
condemned state of mind in the New Covenant. In fact, if we
use the means of the holy spirit and justification at our
disposal, there are no feelings of condemnation in our mind.
Romans 8:1 There is therefore now no condemnation to them, which
are in Christ Jesus, who walk not after the flesh, but (walk) after
(live their lives according to) the Spirit.
Paul continues: The law of our new husband – the New
Covenant – includes the ability to refrain from sin by the mind
of the spirit. We are free from the law of sin and its penalty –
death. Here Paul speaks from a perspective. The Ten
Commandments is that set of laws that explains sin. To break
the Ten Commandments means death. The Old Covenant did
not provide the means to free one from sin and death. The Old
Covenant did require the Ten Commandments just as does the
New Covenant – albeit in the letter rather than in the spirit.
However, what good is it to know what sin is when we do not
have the means to overcome its penalty? As Paul explains
elsewhere, the good of the Old Covenant was so that the
Israelites could leave us – those under the New Covenant – an
example of what it would be like without the elements, as they
exist in the New Covenant.
Under the New Covenant, as we have already discussed, these
two changes give one the ability to escape sin and death. The
holy spirit gives one the ability to live by the law; and
justification by faith gives one the means to daily rid oneself
from any incursions he has made against the Law of God – the
Decalogue. We are free from the law of the former husband
but bound to the law of the new husband.
Romans 8:2 For the law of the Spirit (the New Covenant: law of the
new husband) of life in Christ Jesus hath made me free from the law
of sin and death (the Old Covenant: law of the former husband).
Paul addressed another aspect of the law in 1Timothy 1:9:
One does not make a law for a righteous man. One, who is
righteous, would not need the Ten Commandments. The
Decalogue gives us the definition of sin and a righteous man
does not sin! The Ten Commandments are for those who have
not trained their mind to know what sin is. Once you know
what sin is, then you could dispense with the Ten
Commandments. However, God has given us a lifetime to
learn that lesson; and it seems that man needs a lifetime to get
those principles into his head. In other words, Paul speaks
rhetorically in 1Timothy 1:9, for none is righteous, no not one:
Romans 3:10. As an example: Christ would not need the Ten
Commandments, for He has mastered them.
1Timothy 1:9 Knowing this, that the law is not made for a righteous
man, but for the lawless and disobedient, for the ungodly and for
sinners, for unholy and profane, for murderers of fathers and
murderers of mothers, for manslayers,
Romans 3:10 As it is written, There is none righteous, no, not one:
Hebrews 5:8 Though he were a Son, yet learned he obedience by the
things, which he suffered;
Paul continues with his theme: The Law of the former husband
was weak. While it specified the definition of sin, its
justification system was horrible – from the perspective of
efficacy; and the carnal mind was a broken stick. Therefore,
God sent Yahshua to make a covenant that would set
everything right – it would give man just what he needed to
overcome the drawbacks of the Old Covenant. God knew
from the foundation of the world that this would be necessary.
However, He let Israel create examples of how sorry man
would do without the elements of the New Covenant. God
gave ancient Israel a magnificent system of justification laws,
from the perspective of their meaning. These sacrificial laws
pointed to Christ. Yahshua – one sacrifice – covered all of the
sacrificial laws of ancient Israel. It took all of those sacrifices
to set down the details of the One Sacrifice to come. God did
not just decide to burden Israel down with more than they
could possibly do to show up their bad side. Each sacrifice has
meaning that culminates in Christ.
Continue...
Home
Bible Study
subject of his life – justification by faith has replaced
justification by the temple sacrifices. Those of the New
Covenant need never have a problem with their conscience –
feel condemned – because they do not live their lives by the
carnal mind. Rather, they live their lives by the spirit. The
spirit mind cannot sin and when one resorts to the carnal mind
and sins then he may receive justification instantly by faith in
the sacrifice of Christ – provided he asks for that forgiveness.
In other words, there is just no reason to go around in a
condemned state of mind in the New Covenant. In fact, if we
use the means of the holy spirit and justification at our
disposal, there are no feelings of condemnation in our mind.
Romans 8:1 There is therefore now no condemnation to them, which
are in Christ Jesus, who walk not after the flesh, but (walk) after
(live their lives according to) the Spirit.
Paul continues: The law of our new husband – the New
Covenant – includes the ability to refrain from sin by the mind
of the spirit. We are free from the law of sin and its penalty –
death. Here Paul speaks from a perspective. The Ten
Commandments is that set of laws that explains sin. To break
the Ten Commandments means death. The Old Covenant did
not provide the means to free one from sin and death. The Old
Covenant did require the Ten Commandments just as does the
New Covenant – albeit in the letter rather than in the spirit.
However, what good is it to know what sin is when we do not
have the means to overcome its penalty? As Paul explains
elsewhere, the good of the Old Covenant was so that the
Israelites could leave us – those under the New Covenant – an
example of what it would be like without the elements, as they
exist in the New Covenant.
Under the New Covenant, as we have already discussed, these
two changes give one the ability to escape sin and death. The
holy spirit gives one the ability to live by the law; and
justification by faith gives one the means to daily rid oneself
from any incursions he has made against the Law of God – the
Decalogue. We are free from the law of the former husband
but bound to the law of the new husband.
Romans 8:2 For the law of the Spirit (the New Covenant: law of the
new husband) of life in Christ Jesus hath made me free from the law
of sin and death (the Old Covenant: law of the former husband).
Paul addressed another aspect of the law in 1Timothy 1:9:
One does not make a law for a righteous man. One, who is
righteous, would not need the Ten Commandments. The
Decalogue gives us the definition of sin and a righteous man
does not sin! The Ten Commandments are for those who have
not trained their mind to know what sin is. Once you know
what sin is, then you could dispense with the Ten
Commandments. However, God has given us a lifetime to
learn that lesson; and it seems that man needs a lifetime to get
those principles into his head. In other words, Paul speaks
rhetorically in 1Timothy 1:9, for none is righteous, no not one:
Romans 3:10. As an example: Christ would not need the Ten
Commandments, for He has mastered them.
1Timothy 1:9 Knowing this, that the law is not made for a righteous
man, but for the lawless and disobedient, for the ungodly and for
sinners, for unholy and profane, for murderers of fathers and
murderers of mothers, for manslayers,
Romans 3:10 As it is written, There is none righteous, no, not one:
Hebrews 5:8 Though he were a Son, yet learned he obedience by the
things, which he suffered;
Paul continues with his theme: The Law of the former husband
was weak. While it specified the definition of sin, its
justification system was horrible – from the perspective of
efficacy; and the carnal mind was a broken stick. Therefore,
God sent Yahshua to make a covenant that would set
everything right – it would give man just what he needed to
overcome the drawbacks of the Old Covenant. God knew
from the foundation of the world that this would be necessary.
However, He let Israel create examples of how sorry man
would do without the elements of the New Covenant. God
gave ancient Israel a magnificent system of justification laws,
from the perspective of their meaning. These sacrificial laws
pointed to Christ. Yahshua – one sacrifice – covered all of the
sacrificial laws of ancient Israel. It took all of those sacrifices
to set down the details of the One Sacrifice to come. God did
not just decide to burden Israel down with more than they
could possibly do to show up their bad side. Each sacrifice has
meaning that culminates in Christ.
Continue...
Home
Bible Study