Law - 'Versus' - Grace

by Rev. Allan Moorhead
Part 3

Paul and the Law
Throughout this teaching, I will for the most part refer to Paul as Saul, so as to remind everyone that Saul was a Jew and was always a Jew. Being a Roman citizen, Paulos (Paul) was his Roman name, however, I have no idea why his name was changed to Paul from Saul in the text. Perhaps some translator decided to emphasize that Saul was a Jew, and that Paul was a 'Christian', although he was called Paul after his conversion for a while. We can only speculate on that concept. One of the purposes of this teaching is to show Saul had support for the Torah of God. Today there are many teachers to teach that the 'Law' is gone and so a greater understanding is needed of Saul's letters to correct that error.

It is through Saul's letters that most confusion concerning Torah and grace occur. Misunderstanding Saul's letters has led to many doctrines contrary to God's purpose for his Church. Doctrines like Replacement Theology are one of many that are still very prevalent today. Some of Saul's statements have been used to justify anti-Semitism and hatred against the Jews. Saul would certainly be upset if he had known how his letters were to be misused and used as a weapon of justification against his own people. The Jewish people have been persecuted severely by people justifying their actions by Saul's letters. Saul's negative comments that appear to be against the Torah are really not against the Torah but against the misuse of it. I have mentioned this before and I will mention it again. There are many scholarly opinions on this subject and I don't have all the answers. I only hope that I cause some enlightenment concerning the Torah of God. Again, I humbly approach the subject, which the whole Church in general needs to look at again and again in hopes to get a better understanding of what God is telling us today.

Who is Saul?
When one reads Saul's letters, you get the idea that Saul was confused in his doctrines. He appears to be schizophrenic in that he goes back and forth in his opinions about the law. Was Saul anti-Torah? Most of the misunderstanding of Saul by the church, even today, is due to trying to understand Saul with a Hellenistic mindset instead of a Hebrew one. First we have to know whom Saul was, how he lived, before we can understand what he said.
Saul was a Pharisee. He was a learned man trained by Rabbi Gamaliel who was a great teacher in his day. "I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day" (Acts 22:3). In Philippians 3:5-6 we learn this, "Circumcised the eight day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless." It is interesting to note that Saul considered himself blameless when it came to the law. This is important to know. Sometimes we look at Saul as though he had a great conversion like many of us have had. This is not the case. Saul followed the law and considered himself blameless.

Of course we know that all men sin, but Saul did not consider himself as a sinner although he struggle with the law of sin that worked in his flesh as we see in Romans chapter 7. Saul considers this "having confidence in the flesh" (Philippians 3:4). He would later argue that he had every reason to be confidence in the flesh, that is, he had the covenant, circumcised, follow the law, and was zealous for God. But he realized that Yeshua, the living Torah, is a far better way. Saul counted all lost for Yeshua. He understood perfectly that no one could justify himself or herself by who they are or by what they do. If Saul could not justify himself, then certainly no one else could either. Saul did not have a conversion like we think of. His encounter with Yeshua was more of a revelation and completion of his faith. Paul conformed to the true spirit of Torah and also received a calling from God. Paul was blameless in the letter of the law while the rest of us saw ourselves as sinners in need of a messiah. Too many gentiles try to put Saul into the same type of conversion as the rest of us. We did not know God and then suddenly we did. We were converted. Saul did not change religions, but came into his faith further through Yeshua. He was under the law until faith was revealed. Most of us were just gentile sinners not under the law except for the law of sin.

Did Saul think there was an advantage of being a Jew now that Yeshua came? Of course he did. Romans 3:1-2 says, "What advantage then hath the Jew? Or what profit is there of circumcision? Much every way: chiefly, because that unto them were committed the oracles of God." Saul certainly did not despise his Jewishness or circumcision for the Jews as long as it was not a means of salvation. Saul had this to say about the Israelites, "Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises" (Romans 9:4). Saul speaks highly of the calling of the Jews. One must also understand that Paul was born a Jew and died a Jew. He was never against Judaism, nor was did he speak against the Jews except in two main areas:

1. That they needed Yeshua (faith)
2. Against those who tried to impose laws of the flesh such as circumcision upon the Gentiles.

Did Saul's life follow Torah after his salvation?
Saul would never lead a hypocritical life. Saul would not tell his followers that the law is gone and then live it. This would confuse the churches he started and supported. His actions can tell us a lot in determining his attitude toward Torah. Acts 21:20-26 tells us how Saul supported his fellow Jews. In verse 20 we learn that there are tens of thousands of Jews that believe in Yeshua and are "all zealous of the law". Saul did not rebuke them or try to reason with them that the law was gone. As a matter of fact, Saul was challenged whether he supported the law or not among the Jews. As a show of support of the Jewish believers, James and the elders asked Saul to support four Jews who had the vow of the Nazarite on them. James and the elders had given a test to Saul to see if he "keepest the law". Although James and the elders had expected Saul and the Jews to keep the law, they also said that they didn't expect the gentiles to observe these rituals, except for staying away from things offered to idols, blood, for things strangled, and from fornication. Saul took the four men who had the Nazarite vow on them and purified himself with them in the temple. This obviously is not the actions of a man who thought the law was gone. It is interesting to note that Acts 21 occurred after Saul wrote the letters to the Galatians and to the Romans.

1Corinthians 9:20-21 tells us that Saul would become like the Jews to win the Jews and like the gentiles to win the gentiles. This scripture is sometimes used to explain away why Saul performed ritual acts with the Jews. Saul, as seen in Acts 21 did perform temple ceremonies but it was with Jews who already believed in Yeshua. He didn't need to win them to Yeshua because they already believed in him. Saul's comments here were to do what he had to do to save the unsaved. Note his comments in verse 21, "To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law." Saul did his best as a Jew to welcome the gentiles. In the past Jews and Gentiles remained separated from one another. Jews were to keep their distance from gentiles. Saul here tried to fit in with the gentiles in order that he could reach them. Saul said he was not without law to God, but under the law of Christ. The NIV says it this way, "though I am not free from God's law but am under Christ's law." Saul was demonstrating the law of Christ to the gentiles although he did not consider himself separate from Torah.

Acts 16:3 says, "Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek." Saul here circumcised Timothy. Saul was against those who sought righteousness through circumcision and also, against those who compelled others to do so. However, in this case, Saul performed circumcision on Timothy so he would be accepted among the Jews, although it appeared that they all knew that Timothy's dad was a Greek. Nonetheless, Saul did perform a circumcision but not for righteousness sake.

Did Saul support Torah?
Romans 7:12 tells us, "Wherefore the law is holy, and the commandment holy, and just, and good." Saul's statement here obviously shows his love for the Torah. Saul also tells us that the law is spiritual (Romans 7:14). Saul recognizes that we have to understand Torah in the spirit because Torah in the letter can kill.
Romans 3:31 says, "Do we then make void the law through faith? God forbid: yea, we establish the law." Saul definitely lets us know that he supports the Torah in this statement. It is by faith that the manifestation of the law comes in by the Spirit. It is by this means that we can understand and follow Torah.
Romans 10:4 says, "For Christ is the end of the law for righteousness to every one that believeth." This was explained before that the word 'end' means goal, point aimed at, result, etc. Christ was the goal of the Torah. Torah pointed to him. It has nothing to do with the cessation of Torah.
Acts 24:14 says, "So worship I the God of my fathers, believing all things which are written in the law and in the prophets." When Saul was accused of breaking the law of God and brought before Felix the governor, he explained that he broke no law.
Acts 25:8 says, "While he answered for himself, neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all." Saul followed the Torah and did not commit any offense against it.
Romans 7:22 says, "For I delight in the law of God after the inward man." Saul was talking here about the law of the Spirit written in his heart and how he wars against the law of sin in his members. Saul is complaining here how he desires to do well but the flesh wars with him. Nonetheless, Saul delights in the law of God.
Romans 7:25 says, "I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin." Saul still desires to serve the law of God.
1 Corinthians 7:19 says this, "Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God." Of all of the ceremonial or separation laws, Saul was most adamant about not requiring circumcision to the gentiles. But it is interesting to note that Saul does not lump physical circumcision to the commandments of God. He considers them separate.
2 Corinthians 12:4 says, "How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter." Saul took a trip to paradise and apparently saw and heard some amazing things. He would not speak of them. Most likely they could be considered blasphemy. Saul was concerned about breaking a law if he had spoke of what he saw and heard. Why would he be concerned if he thought the law was void?
Romans 2:25-29 tells us that circumcision is profitable if you keep the law but if you break the law circumcision means nothing. Saul goes on to say, "Therefore if the uncircumcision (gentiles) keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?" Notice Saul calls the law righteous, and how if the gentiles keep it then they are considered circumcised. Saul says in verse 29 that true "circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God."
1 Corinthians 9:9 Saul quite often quotes the law to make a point. In this case he quotes Deut 25:4 to say that the church needs to take care of their ministers. Why would Saul quote the law if he thought it was something bad?
Romans 9:31-32 says, "But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law." Saul's two main points here is that the law is righteous and you must seek it by faith. Again, first comes faith and then obedience. This is what Saul means by "the law of faith". "Where is boasting then? It is excluded. By what law? Of works? Nay: but by the law of faith" (Romans 3:27).

In 1 Corinthians chapter 5 we learn of fornication taking place upon the Corinthians. Saul commands that this person who has done this thing be removed from the church. "To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus" (1Corinthians 5:5). The reason I use this scripture, as showing Saul's support for the Torah, is that Saul, although a major proponent of grace, does not in any way support unrepentant lawbreakers. Saul believes in obedience. Obedience to what? The Torah!

Controversial statements of Saul
As we look at the different statements of Saul, we need to understand that Saul followed Torah, lived Torah, and supported Torah. We have to look at these controversial statements of Saul in that light to properly understand where he was coming from. Saul was very vocal about the misuse of Torah and he understood the new manifestations that Yeshua brought concerning Torah. Also, we should understand that we don't know the circumstances or the questions asked of Saul. We only have his replies or answers to the different churches he wrote to. It's like the game of Jeopardy. We only know the answer and we have to guess the question.

As you read these scriptures keep in mind that most of Saul's controversial statements can be placed in one of three categories and not to Torah in general. They are:
1. Justification by the law
2. Ceremonial law or separation laws
3. Law of sin and death

Romans 6:14 says, "For sin shall not have dominion over you: for ye are not under the law, but under grace." The entire chapter speaks of sin. Saul here is talking about the law of sin and death and how we are given power over it. Saul points out that Yeshua's death and resurrection overcame the law of sin and death therefore we don't have to yield to it anymore. This law does not enslave us anymore. We are free from this law. Romans 6:15-16 says, "What then? Shall we sin, because we are not under the law (law of sin and death), but under grace? God forbid. Know ye not, that to whom ye yield yourselves servant to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?" Because we believe in Yeshua, the law of sin and death doesn't enslave us anymore.
Romans 7:4 says, "ye also are become dead to the law by the body of Christ." This again refers to the law of sin and death and not to the entire Torah. Remember that one of the purposes of Torah is to reveal sin. The consequences of this aspect are brought forth in the law of sin and death. The law goes forth further than just revealing sinful acts, but reveals the sinful nature that has made slaves of us all until Yeshua. Sinful acts are just a symptom of this law. This law came forth with Adam in the garden. Because of Adam, we became servants to sin. Yeshua overcame this law for all who believe.
Galatians 5:4 says, "Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace." The law Saul is talking about here is the covenant separation laws, in particular circumcision. Throughout Galatians, Saul deals with circumcision. Apparently the Galatians were convinced that they had to get circumcised in order to get favor with God. Saul had to explain to them that if they have the Holy Spirit, God has already accepted them and no physical fleshly act was going to get them closer to God. Circumcision is a sign of the Abrahamic covenant. The covenant sign applied only to those of Jewish decent. Because the law is spirit, the greater application here is circumcision of the heart. Physical circumcision is not required of the gentiles. Again following Torah does not cause you to fall from grace unless you use it to justify yourself. Galatians thought to justify themselves by these fleshly acts. This was more than likely an act of pride instead of humility.
Galatians 5:18 says, "But if ye be led of the Spirit, ye are not under the law." This is a statement that refers to the law of sin and death. If we fail to walk in the Spirit then the law comes into effect. What law? It is the law of sin and death. Saul, in chapter 6, describes the works of the flesh that occur when we don't walk in the Spirit. Remember that we are free to obey God's commandments and we must obey to receive full liberty in Yeshua. Failure to obey will put us again into the bondage of the law of sin and death.
Galatians 2:19 says, "For I through the law am dead to the law, that I might live unto God." This is a difficult statement from Saul to understand. Most likely what Saul was referring here was the fact that because he conscientiously knew the futility of trying to justify himself before God. Also, because the law of sin and death was always present in his life, keeping him in bondage. So the law revealed to him his need for Yeshua so he died to it in order to gain Yeshua. He died to the idea of justification and also to the control of the law of sin and death over his life. Because the law of sin and death owned Saul like all of us, he had to die to it in order to have a new master, Yeshua. Romans 7:1-4 explains this concept further. In this chapter Saul compares being dead to the law as a marriage contract. As long as the woman's husband is alive she is bound to him. Once he dies then she is free to marry another. In this case the husband is the law of sin and death. We have to die to this law in order to be married to another. The old man must die in order to have life in Yeshua.
Galatians 3:13 says, "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree." The curse of the law is disobedience to the law, which is sin. It is the law of sin and death working in our members. Yeshua took our sins to the cross thus redeeming us from the curse of the law. It is not the Torah, which is holy. Torah can't be a curse and holy at the same time.
Galatians 3:12 says, "And the law is not of faith: but, The man that doeth them shall live in them." It is amazing how many teachers will use this scripture to discredit the Torah. Saul was only quoting Leviticus 18:5. Saul is saying that Torah is not faith but he who follows it shall be among the living, enjoy real life, being endless in the Kingdom of God, full of vigor, strong, powerful, and active which are the other definitions of 'live' in this case. Remember that Saul is speaking to gentiles here and not the Jews.
Galatians 2:16 says, "…that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified." Again this is speaking of justification using the Torah. Torah cannot be used for salvation and this is what Saul is referring here to. An interesting note though, in the Qumran writings found with the Dead Sea scrolls, we find the term "works of the law". In this case, the term means those separation laws that separated Jew from Gentile such as circumcision, ceremonial laws, and Sabbath adherence. It can be easily seen how Saul could be referring to these concepts when he speaks of the "works of the law". What Paul said in Romans and Galatians can be defended and explained through the increased understanding of the MMT. The explanation is that he was talking about the "works of the Law" - the Miqsat ma’ase ha-torah found in the MMT scroll, which is specifically a writing of the Qumran sects. This was a sectarian sect of Judaism in the first century, and they disappeared somewhere between the second and fourth century.

Since then there is no Jew or Greek in the Messiah, but one redeemed new man, it would be understandable to Saul that these separation laws are now gone or maybe better, extended to all who believe in Yeshua. Ephesians 2:13-15 says this: "But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace."

This statement of Saul's is very enlightening. The wall of partition is the temple separation wall between the court of the gentiles and the outer court where only Jews can enter under penalty of death. Saul was using a metaphor of the temple to show how gentiles were separated from God, i.e. the Holy of Holies. This separation wall has now come down so that gentiles can approach the throne of God, which use to be the exclusive right of the Jews. All of the commandments and ordinances that separated Jew from Gentile have been done away with. This is not Torah that has been abolished, but a greater manifestation of the Torah has taken place to show love and grace to all.

Other controversial statements
In the King James, John 1:17 says, "For the law was given by Moses, but grace and truth came by Jesus Christ." The word 'but' in this statement is not original. More than likely this is a conjunction to join together. It is not a comparative. The New American Standard says, "For the Law was given through Moses; grace and truth were realized through Jesus Christ." This is better since it doesn't indicate a replacement thought.

Matthew 11:13 says, "For all the prophets and the law prophesied until John." This phrase has been used widely to say the law is now gone since Yeshua came. Because we know that Yeshua said the law is not gone (Matthew 5:17), this statement must have another meaning. Yeshua was letting them know that everything the law and prophets had spoken of before concerning the Messiah was now being fulfilled starting with John. Yeshua was also letting them know that the Kingdom of God was now on the scene. In verse 12 it says the "kingdom of God suffers violence". This statement means that the heavens were ready to break forth with zeal because of the coming of the Messiah. This scripture is not about the law coming to an end. Luke 16:16 also says, "The law and the prophets were until John: since that time the Kingdom of God is preached, and every man presseth into it." Luke emphasizes that this scripture is about the coming of the Kingdom of God and not the end of the Torah.

Bondage of the Law, Legalism, and Judaizers
The term "bondage of the law" is not in the Bible, although some translations may add it for clarification. There are a lot of types of bondage applications used in the Bible. Some refer to physical bondage, as in slavery. Others uses include going back into bondage due to works of the flesh, which brings the Law of Sin and Death back into effect in one's life. However, there are some references that could be referred to as 'bondage of the law'. Galatians 2:4 says this, "And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage." This event occurred during Saul's coming to Jerusalem and eventually led to the first council of the church know as the council of Jerusalem led by James and Peter. It was during this time that these false brethren came and insisted that the gentiles be circumcised:

"And certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved." (Acts 15:1)

"But there rose up certain of the sect of the Pharisees which believed, saying that it was needful to circumcise them, and to command them to keep the law of Moses." (Acts 15:5)

It must be understood that these men insisted that it was necessary that the gentiles had to be circumcised to be saved. This is one of Saul's main arguments that you cannot justify yourself by following the law. The law here is the ceremonial/separation laws of Moses. These Pharisees were referring to the part under the Mosaic Law that required all gentiles who wanted to be part of Israel be circumcised. But even back then, it was not intended to be a means of salvation. Notice that Saul referred to these men as "false brethren". These men may not have had a true relationship with Yeshua through the Holy Spirit.
These types of individuals who insisted on circumcision are known as legalist or Judaizers. It has been thought that the word Judaizers refers to gentiles who converted to Judaism, who for some reason or another insisted that the Galatians be circumcised. It should also be noted that words legalism and Judaizers are not in the Bible. These are words that have been coined over the years. NIV sometimes use these words to make a point, but the writers of the NIV should not be adding words to the writings of the disciples.

Peter then stood up during this argument and said this, "And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; and put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear" (Acts 15:8-9). The giving of the Holy Spirit was the evidence that God accepted the gentiles as they were, when they believed. Being circumcised is not going to save them any more than they already are.

Galatians 5:1 says, "Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again in the yoke of bondage." The law cannot justify us. If you try to justify yourself by following the law in all its aspects, you will feel the effects of the law of sin condemn you because you cannot obey all aspects of the law. We do have liberty in Yeshua. He took the curse of the law (law of sin which is disobedience of the law) to the cross. This is not liberty or a license to sin, but liberty to follow the Torah in the Spirit.

The next lesson will be on our relationship to the Torah.

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Part 4