Paul’s strategy for ministry found in Philippians 4:9.

Paul’s basic strategy for ministry is multiplication. According to Mitchell this is the teacher Model form.[1] In verse nine, Paul is so confident in his own model that he encourages readers (the church of Philippi) to “do as you have seen me do!” This takes a lot of guts. As teachers, pastors and ministers there is a responsibility to lead our flocks and be the model example, but most teachers are not bold and confident enough to say it as straight-forward as Paul does here!

How I personally like to explain this approach is multiplication. Paul wants to make others like Him (in a spiritual sense). He says “what you have seen from me, what you have heard from me, what you have learned from me – put these things into practice. Do what I am doing! As teachers we need to be at that level where we can boldly proclaim that message to our flocks as well!

What is this multiplication that I keep referring to? Basically I think that Paul and Jesus both taught similarly about making disciples. We are to “go and make disciples of all nations…”[2] Paul and Jesus both command us to win others over for Christ. We are to share the Gospel with others and multiply the number of people in the Kingdom of Christ.


[1] Michael R. Mitchell, Sources and Forms of a Message.(Lynchburg, Va: Liberty University, 2004), 1-2.

[2] Mt. 28:19 NASB

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Bibliography

Bibliography
Barth, Markus. THE CHALLENGE OF THE APOSTLE PAUL. JOURNAL OF
ECUMENICAL STUDIES 1 no 1 Wint 1964, p 58-81.
Bruce, F. F. Paul : Apostle of the Heart Set Free. Boston: William B. Eerdmans
Company, 2000.
Carson, D.A. & Douglas J. Moo. An Introduction to the New Testament. 2nd Ed. Grand
Rapids, MI: Zondervan, 2005.
Clarke, Adam. Commentary on the Bible. Public Domain. ~1800.
Darby, John. Commentary. Public Domain. ~1850.
Gill, John. John Gill exposition of the Bible. Public Domain. 1809.
Hays, Richard. Is Paul’s Gospel Narratable? Journal for the Study of the New Testament 27.2
(2004).
Durham, NC
Henry, M. Matthew Henry’s commentary on the whole Bible: Complete and unabridged
in one volume. Peabody: Hendrickson, 1996.
Kulikovsky, Andrew. Paul’s View of the Law in Galatians and Romans. Biblical

Hermeneutics. (1999.) Retrieved on Nov. 15th, 2008 from

http%3a//hermeneutics.kulikovskyonline.net/hermeneutics/Law.pdf

Lea D., Thomas and Black, Alan David. The New Testament, Its Background and

Message (2nd edition). Tennessee: Broadman & Homan Publishers, 2003.

Lull, David. “The Law was our Pedagogue.” Journal of Biblical Literature. 105/3. New
Haven, CT: Yale Divinity School. 1986. P. 481-498.

New American Standard Bible. Grand Rapids, MI: Zondervan, 1999.
Newell, William R. 1994. “Paul’s gospel.” Journal of the Grace Evangelical Society
Spring 1994
. Christian Periodical Index, EBSCOhost (accessed November 20,
2008).
Penny, Donald. Topic 10 Galatians, and Topic 12 Romans. Power Pointe slides from
course Religion 212 Campbell University
http://www.campbell.edu/faculty/Penny/rel212/index.html
RHYNE, Thomas. Meaning of Romans 10:4 (Blackstone, VA: THE CATHOLIC
BIBLICAL QUARTERLY | 47, 1985)
Scott Jr, J. Julius. Jewish Backgrounds of the New Testament. Grand Rapids, Mi: Baker
Academic. 1995.
SCHREINER, Thomas. PAUL’S VIEW OF THE LAW IN ROMANS 10:4-5 (Westminster
Theological Journal 55 (1993) 113-35.)
Snodgrass, Klyne. SPHERES OF INFLUENCE; A POSSIBLE SOLUTION TO THE
PROBLEM OF PAUL AND THE LAW. (Chicago, Il :
Journal for the Study of the
New Testament 32 (1988) )
Strong, James. The New Strong’s Exhaustive Concordance of the Bible (Nashville:
Thomas Nelson, 1995).
Thayer, Joseph H. Thayer’s Greek-English Lexicon of the New Testament (Peabody,
MA: Hendrickson Publishers, 2003).
Toussaint, Stanley. The Contrast between the Spiritual Conflict in Romans 7 and
Galatians 5. BIBLIOTHECA SACRA October, 1966
Vincent, Marvin. Vincent’s Word Studies in the New Testament (4 Volumes). Public
Domain. New York 1887-91.
Vine, W.E. (Vine’s Expository Dictionary of New Testament Words. Nashville: Thomas
Nelson, 1996 reprint)
Wesley, John. Wesley’s Notes on the Bible. Public Domain. 1755.
Zodhiates, Spiro. The Complete Word Study of New Testament. AMG Publishers,
Chattanooga, TN 37422; 1999
1 Newell, William R. 1994. “Paul’s gospel.” Journal of the Grace Evangelical Society Spring 1994 . Christian Periodical Index, EBSCOhost (accessed November 20, 2008).
2 Rom. 10:4, much more in depth discussion on this verse later.
3 Rom 7:12, 14, 16, 22
4 Kulikovsky, Andrew. Paul’s View of the Law in Galatians and Romans. Biblical Hermeneutics. (1999.)
5 Rom. 5:13, 3:20, 4;15
6 Kulikovsky.
7 Ibid.
8 Bruce, F. F. Paul : Apostle of the Heart Set Free. Boston: William B. Eerdmans Company, 2000.
9 Kulikowsky.
10 Gal. 3:19-25
11 Lull, David. “The Law was our Pedagogue.” JBL 105/3. 1986. P. 481-498.
12 Wesley, John. Wesley’s Notes on the Bible. Public Domain. 1755.
13 Gal. 2:16
14 Penny, David. Religion 212 class at Campbell University.
15 Henry.
16 Gill. John Gill exposition of the Bible. Public Domain. 1809.
17 Zodhiates . Word Study. Zodhiates, Spiro. The Complete Word Study of New Testament. AMG Publishers, Chattanooga, TN 37422; 1999
18 Lull
19 Gal. 4:1-9
20 Lea and Black. The New Testament, Its Background and Message (2nd edition). Tennessee: Broadman & Homan Publishers, 2003.
and Carson, D.A. and Douglas J. Moo. An Introduction to the New Testament. 2nd edition. Zondervan, 2005..
21 Darby. Commentary. Public Domain. ~1850.
22 Penny, David.
23 Luther, Martin.
24 Rom. 3:10
25 Rom. 1:18-32
26 Rom. 3:23
27 Rom. 3:19, 20
28 Rom. 3:21-31
29 Rom. 4:4,5
30 Rom. 4:15
31 Rom. 6:12-15
32 Clarke. Commentary on the Bible. Public Domain. ~1800.
33 Ibid.
34 Rom. 7:12
35 Rom. 7:21
36 Gal. 5:1-6
37 Toussaint. Toussaint, Stanley. The Contrast between the Spiritual Conflict in Romans 7 and Galatians 5, 1966
38 Snodgrass. Snodgrass, Klyne. SPHERES OF INFLUENCE; A POSSIBLE SOLUTION TO THE PROBLEM OF PAUL AND THE LAW. (Chicago, Il : Journal for the Study of the New Testament 32 (1988) )
39 Hayes, Richard. Is Paul’s Gospel Narratable? Journal for the Study of the New Testament 27.2 (2004).
40 Ibid.
41 Ibid.
42 Barth, Markus. THE CHALLENGE OF THE APOSTLE PAUL. JOURNAL OF ECUMENICAL STUDIES 1 no 1 Wint 1964, p 58-81.
43 Ibid.
44 Snodgrass
45 Schreiner, Thomas. PAUL’S VIEW OF THE LAW IN ROMANS 10:4-5 (Westminster Theological Journal 55 (1993) 113-35.)
46 RHYNE, Thomas. Meaning of Romans 10:4 (Blackstone, VA: THE CATHOLIC BIBLICAL QUARTERLY | 47, 1985)

Conclusion

Conclusion

Paul is the main contributor in the New Testament of our understanding of the Law. After a close look at Paul’s writing, it is clear that there is no contradiction in His understanding of the Law. While there are some differences in how Paul explains the Law to the Church of Galatia and the Church of Rome, there are no contradictions. Much of the confusion is cleared up when the context and background of the letters are examined. Paul writes each letter with a separate occasion and purpose.

Paul makes it clear that righteousness does not come through the Law. Christ Jesus put an end to that. The Law is still important and good, but it is no longer used for man to establish his own righteousness. This is because it is impossible for man to obey the Law completely. Righteousness only comes through faith in Christ Jesus. Paul’s Gospel is centered on Christ Jesus as the Savior and Redeemer. Paul knew the Law quite well and yet, he concludes that Jesus is the answer. Through Jesus (His death and resurrection) and in grace, God has given us the gift of salvation. Not through the Law.

Is there a contradiction Galatians and Romans?

Is there a contradiction Galatians and Romans?

The controversy between Romans seven and Galatians five is an interesting one. Toussaint makes a point that the Holy Spirit is not mentioned in Romans seven.37 While in Galatians five, the Holy Spirit is the emphasis of a spiritual battle that is taking place. But in Romans seven, there is a spiritual battle taking place not involving the Holy Spirit. What then is doing battle? In Romans seven, the new nature is emphasized as the opponent of the old nature. Is the new nature the same as the Holy Spirit? No, these are two different conflicts. In Romans the conflict is between sin nature and the reborn ego. Paul is still building his systematic theology, assuming that one is not saved. But in Galatians, Paul is speaking specifically to Christians. Their battle is between the flesh and the Spirit. They are saved but still struggle with sin. The Galatia church must choose between the Law or grace. This is a great observation. Context is always the key in Biblical study. It is extremely important to understand the context and back ground of each book in the Bible to effectively study and truly understand the authors.

Romans seven and Galatians five are speaking about two conflicts to two different audiences. Still there are other questions about the Law, which Paul’s writing is quite confusing. How can Paul claim that he has died to the Law in Galatians two, verse nine-teen and but yet does not want to abolish the Law? How is it that all of the Law fulfilled completely, yet saints are still required to love their neighbor as themselves? Is the Law in Galatians three the same Law in Romans seven? What exactly does Romans ten, verse four mean that Christ is the “end” of the Law? These questions are some of the most difficult and most debated topics in New Testament studies.38

There are a lot of theories discussing these topics; this paper will exhaust all of the theories sufficiently. Longnecker suggests that Galatians represents a more basic and fundamental form of Paul’s story of Israel. Romans represents what he calls “organic linearity” versus an “conventional linearity” in Galatians.39 Obviously, Longnecker’s argument is much more complex. Basically, Longernecker’s theory is that Romans and Galatians are logically incompatible with one another. Hooker responds saying that Paul is not telling different stories in the two letters but drawing on different elements in the one story.40 Hayes agrees.41 The two stories are acutely different, but are not contradictory. As discussed above, the context and background of each letter is essential to understanding Paul.

Barth debunks the assumption that Paul should have fought the Old Testament writings. Firstly, because the Old Testament writings actually begin with the reminder that redemption precedes Law.42 Secondly, Barth is confident because Paul had been well trained in the Old Testament. Barth does not question Paul’s understanding of the Old Testament. The truth is that Paul loved the Old Testament. He was one of the most literal Jews and considered one of the best keepers of the Law before his conversion. Paul killed Christians because they were not properly obeying the Law. Paul understood the Old Testament well.

So if Paul loved the Law so much, what was his purpose in standing against those who believed in justification by the Law? Paul brings Jews and Gentiles together.43They both are given access to God through faith. God’s gift of grace and salvation through faith is for everyone, Jews and Gentiles. Saints are all united by God. There is no way to reject God’s grace. The Judaizers, for example, were offering a false system that rejects God’s grace. It is not ethics or obeying the Law that justifies us to God, but the only justification is through faith. This is why Paul stresses these things.

Snodgrass brings a calming perspective. His theory is simple yet eye-opening. He says that the Law is just a tool.44 It does not have any power of its own and it is not really meant as a Tyranny. As Paul says the Law, itself, is good, righteous, and holy. Although, the Law is a tool that sin can (and has) used before. The exceedingly sinfulness of sin commandeered the Law for its own use. Normally, the Law as a tool for God and accomplished many good purposes as discussed above. But the flip side is that sin wrathfully used the Law as well. Understanding this helps because there is less conflict. The Law can be good and increase sin.

The final questions remain surrounding Romans ten, verse four? Is Christ the end of the Law? What does this mean? After much research, I support Schreiner’s solution. Schreiner concludes that Christ is the end of the Law in the sense that he is the end of using the Law to establish one’s own righteousness.45 In other words, righteousness no longer comes through obeying the Law. As Paul has made clear righteousness only comes through faith in Christ. Many scholars want to extend this verse’s meaning to mean a lot more than what it is saying in context. The verses around verse four must also be studied for a full meaning of what Paul is saying. Paul is not suggesting an end of the Law completely and absolutely. Paul is saying that righteousness does not come through the Law because the Law cannot be obeyed perfectly. Christ provided what was necessary for salvation. He obeyed the Law perfectly and died as a sacrifice for us. And salvation is obtained by believing this Gospel.

Schreiner continues his case, saying that it is quite unlikely that Christ is the “goal” of the Law because Romans nine, verse six says, God’s Word has not failed with respect to Israel. Schreiner believes that Paul is not saying that Christ is the absolute end of the Law. Paul’s view of the Law suggests continuity and not contrast of the Law. In fact, Paul is writing experiential, for he is reacting to an experiential problem. Again, those who believe in Christ will no longer use the Law to establish their own righteousness. Nowhere does Paul ever say that righteousness comes “from” the Law!

What Paul is doing when he cites Lev 18:5 in Rom 10:5 is pointing out that no one can attain righteousness or eternal life by obeying the Law since no one can obey sufficiently what the Law demands. In context of Romans nine and ten this fits well, because Paul makes it clear again and again that the Law is not the source of righteousness. To put these concepts in another man’s words, “Christ brings the Law in its promise of righteousness to its goal so that righteousness may be available to everyone who believes.”46 This is from Rhyne. His theory has three parts. First is that Christ did the work. Christ is the propitiation for sin. Second is the “the Law in its purpose of righteousness to its goal.” The purpose of righteousness is now through Christ, not through the Law any longer. Therefore there is an end to gaining righteousness through the Law, but not an absolute end of the Law. Finally “so that righteousness may be available to everyone who believes.” Hallelujah, Christ died for all! Amen!

What does Paul say about Law in Romans?

What does Paul say about Law in Romans?

The main occasion and purpose for Romans is to explain and defend the Gospel apart from the Law. So there are many similarities between Galatians and Romans. Of course, this was not Paul’s only reason and purpose in writing Romans. Paul writes a great deal on Jewish and Gentile relations, speaks on unity and explains other parts of his theology in this book. Romans have been explained as Paul’s “complete systematic theology.”22 Romans, also is considered the “purest Gospel.”23 Paul starts from scratch, the condition of the heart under bondage to sin. The meat of his argument is justification by faith. Chapters five through eight explain our new life and freedoms in Christ. Chapter nine through eleven, explain the place of both Jews and Gentiles in God’s plan. The rest of the book, except chapter sixteen – which is final greetings, is about practical Christian living.

Much of Paul’s arguments of justification by faith in Romans are the same as in Galatians but in Romans, Paul explains things on a deeper level. He is writing to a different audience and has a different angle. It is important know the context of Paul’s argument before diving in on justification.

As mentioned above, Paul starts out with the condition of the heart under the power of sin. This is a bleak picture, “THERE IS NONE RIGHTEOUS, NOT EVEN ONE.”24 While men have attributes that reflect God in them, men exchanged the truth of God for a lie and the lusts of the world. So God gave them over to these degrading passions.25 God will punish this sin and men will live unfulfilled. Romans two, Paul shows that with God, there is no partiality, all men are equally sinful and will be judged accordingly and justly by God according to his own deeds. Then Paul makes a great point in verses twelve through fifteen. God judges fairly and justly to each man according to what rules are in place during the age that you live. Those who have never heard the Mosaic Law, will not be held to that Law.

In chapter three, Paul grasps justification. Paul makes it clear just how far man has fallen from God. There is no righteous. In fact, nothing man can do saves, not even an attempt to following the Law perfectly.26 Saints can see and understand sin because of the Law. 27
Justification only comes through faith in Jesus Christ. 28 The death of Christ was a sacrifice of atonement. Christ’s death paid for man’s sins. And God offers the free gift of justification and righteousness when man responds by faith. Jesus’ death and resurrection according to Paul’s Gospel is justification for our sin and sin nature. Christ in his righteousness (perfection) sacrificed for fallen man. Through Christ sinners are justified. As Romans six, verse twenty-three says “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.” Because of our sin, sinners are doomed to die. But through Christ one can live. The only way this is possible is through redemption. Jesus justifies (acquits) saints because he redeemed sinners through His death and blood on the cross. As Romans five, verse eight says “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.” God allowed all of this to happen. There is nothing man could do to save himself. John three, verse sixteen, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but has eternal life.” This is the essence of Paul’s Gospel, justification by faith. God’s grace was at work for Him to allow all of this to happen.

It is good to define and better understand what all these terms mean to get a better understanding of Paul’s message. Righteousness is equity, justice, fairness, moral correctness, right doing, being good, worthy, virtue, decency, honest, innocence, holiness, and most precisely, the perfectness and pureness of Jesus Christ. Saving Faith is the ability to believe in Christ’s death, as the ground of justification before God. It is personally accepting and believing in Christ’s atonement for sin and putting oneself at God’s disposal in genuine obedience. Redemption means to let go free for a ransom. Jesus Christ is our ransom. Sin is presented as slavery and sinners as slaves. Redemption also means saints have deliverance from sin and death. Saints have freedom. Justification is acquittal for Christ’s sake, to be justified/ excused of sin because of Jesus Christ’s death on the cross. Sinners are made right and righteous by God through justification of Christ. Grace is God’s unmerited, free gift of salvation.

Similar to Galatians three, in Romans four Paul uses Abraham as the example. He was justified by faith and not works.29 Also in Romans four, Paul says, “for the Law brings about wrath, but where there is no Law, there also is no violation.”30 Any Law (or Law for that matter) is not created for mercy, but instead for wrath. Laws expose wrong-doing and are made to bring about punishments. Paul has just exposed the Jews to the Law and the sanctions of the Law. Fortunately though, there is good news. Verse twenty-five and twenty-six says, “but for our sake also, to whom it will be credited, as those who believe in Him who raised Jesus our Lord from the dead, He who was delivered over because of our transgressions, and was raised because of our justification.” Jesus Christ paid for it all.
Saints have freedoms in Christ. In chapter five there is freedom from wrath. In chapter six, there is freedom from sin. In chapter seven, Paul tells about our freedom from the Law. And Paul explains our freedom from death in chapter eight. All of these freedoms come from the justification in faith through Christ. In Christ, saints are dead to sin and alive in Christ! Saints are no longer under Law, but grace!31 Saints do not have to sin any longer, but instead can live in Christ.

Chapter five is similar to Galatians three in that in both chapters Paul eludes to the fact that the Law was added. According to Clarke, the Law was added to show the “exceeding sinfulness of sin32”. As intense of a thought this is, Clarke continues with something even harder to phantom33. “The grace of Christ is to be more extensive in its influence and reign than sin has been in its enslaving and destructive nature.” That is beautiful writing; this is how Clarke explains Paul in Romans five, verses eighteen through twenty-one. Just as sin entered into the world through one man and affected all, grace entered the world through one man, Jesus. And Jesus’ influence is much greater than Adam’s!

Romans seven repeats the arguments Paul makes in Galatians about the purpose of the Law. The Law arouses our sin and increases it, because it exposes sin, but not because it is bad. The Law helps because one comes to know sin through the Law. The Law is not evil, but is good, holy, and righteous.34 Through the Law, one can see the evil that is within oneself. And now one can confess their wrong-doing to God 35 It is a privilege to have the Law (Rom. 3:2, 9:4).

The bulk of the rest of Romans, Paul is focusing on Christian living. One of the main points of Christian living is the “Law of love.” When Jesus was teaching, Pharisees asked him which of the commandments was the greatest. Jesus responded not by adding a new commandment, not by picking and choosing which commandment was the best but by summarizing all of the commandments into what is called today the Great Commandment followed by the Golden Rule. But if saints died to the Law, why must saints love? Is it by Law?

Saints are dead to the Law, in that they are not under the Law anymore, but Jesus did not say to completely disregard it. Paul never said to toss the Law out completely. The Law is still a part of Holy and Inspired Scripture. It is still important but it applies differently today than it did to Moses. For us, Christ fulfilled the Law and the Covenants. The Law is now written on our hearts. All are born with the moral Law in their heart. Saints should love because Christ Jesus loved and because Christ commanded that saints do so. Saints are to imitate and follow Christ. To a saint who is truly like Christ, in sanctification, love will come naturally. Saints will love by the Spirit, as it is the first and greatest fruit of the Spirit. Galatians five echoes Romans on the matter of love. While Christ has set us free from the Law. Faith comes to action, through love.36

After examining Romans and Galatians in regards to Paul’s view on the Law, many similarities have been found. Both books are consistent in that they are both pushing for justification by faith and not by the Law. So where is the controversy? The controversy is found with a closer comparison of Galatians five and Romans seven. Also another debate is stirring about “end” or the Law. What exactly does this mean?

What does Paul say about Law in Galatians?

What does Paul say about Law in Galatians?

In Galatians, Paul explains that the Law was not eternal, but was added. It was added because of transgressions.10 The Law is then temporary. Since it has a beginning, it must also have an end.11 Again, it is important to point out that there is some debate about this issue. Wesley say that “this [moral] Law passeth not away; but the ceremonial Law was only introduced till Christ.”12 There are questions lurking, “Is there an end to the Law?” “If so, is it just the end of ceremonial Law? Or the moral Law also?” These questions will be addressed later.
What is clearer in Galatians is the fact that saints are justified by faith in Christ, not by works or the Law.13 Paul makes five key appeals to justification by faith in chapter three.14 First is his appeal to personal experience. Paul asks the disciples whether they received the Spirit ‘by works of the Law’ or by hearing with faith in God? If they genuinely received and partook of the Holy Spirit, how could they forget? They had such an experience. Their “hearing of faith” occurred when they first came to know Christ as their own by accepting the Holy Spirit in their live.15 The second appeal is to Abraham. Galatians three reflects Romans four. The beauty of these two chapters is that God could have made righteousness come through works and obeying the Law, but instead God gave grace and let’s righteousness come through faith in Him and His Son. Thirdly, the appeal to the Law. Paul says the Law tells us to do things, while faith is just the opposite, saints are told to believe things. This belief will manifest in action, but the faith is believing. Where the Law is just doing, there is no belief. Gill makes the case that what Paul is referring to Lev. eighteen, verse five16 and that this passage is speaking about the moral Law, not the ceremonial Law. At any case, the point is that justification is not by the Law, but by grace. Fourth, Paul makes an appeal to history. God made promises through covenant before giving the Law. The Law was an addition. It does not invalidate God’s previous promises. In fact, justification cannot be by both merit and promise. It is one or the other and it is not by merit. And fifthly, Paul makes the appeal to the Gospel from verse nine-teen to the end of the chapter. Christ is the object of our faith and the only way to be justified. The Law is merely a “tutor” or “custodian” until Christ came.

As discussed above, in Galatians, the Law was also our “pedagogue” or tutor. The principle Greek word used here means “to keep or guard someone.17” Before the promised faith through Jesus, saints were locked up under the Law in order to keep us imprisoned under sin until the coming faith was revealed.18 The Law was master over them, keeping them in its custody as long as they were in bondage to sin. When the time was right, God sent for His Son in order to redeem those under the Law.19 This is the Gospel message, which Paul continues to stress over and over again especially in chapter four. Paul emphases that saints are sons of God and no longer slaves to sin! So why, he asks, are you turning your back on God and being enslaved by these worthless things again? Christians have choices to make. Christ is the only way to be justified, but man can choose to live enslaved to other things. Paul builds from this place, as he discusses how Christians can and should live according to the Spirit instead of the flesh. Paul also gives great practical wisdom in Christian living as he speaks about the armor of God and the spiritual forces.

The key of Galatians is getting back to the basics of the Gospel. The Judaizers, had been teaching falsely that believers had to follow the Mosaic Law and be circumcised in order to be saved.20 Paul refutes these teachings and goes over the Gospel message again. He reminds them that the Son of man came from God and requires nothing. Men are not saved through works of the Law.21 In summary, “man is not justified by the works of the Law but through faith in Christ Jesus…and [again] not by works of the Law…” (Gal. 2;16).

Where does the Law fit in Paul’s Gospel?

Where does the Law fit in Paul’s Gospel?

The confusion of many of “those in Christ” in the early church is understandable. Paul’s words on this issue were not always easy to understand and not everyone had the ability to read Paul’s writings for themselves. For one thing, only scribes and educated persons even had the ability to read. Also there was a lot of confusion because certain groups of people were intentionally opposing Paul and his words. One example of a group that Paul warns against and rebukes is the Judiazers. The Judiazers in Galatians chapter two are Jewish Christians that teach that one must be circumcised and obey all of the Mosaic Laws in order to truly be justified and saved. This is sort of the best of both worlds, Judaism and Christianity. Paul taught that “saving faith” through Christ’s blood was the only way to be saved and then groups, like these Judiazers, as well as other “false teachers,” came in later preaching that the Law was the way to be justified.

Paul made it clear that justification only comes through Jesus Christ and not through obeying the Law. But Paul was not completely against the Law, in general. The Law was not evil, according to Paul. The Law had purpose and was good, holy, spiritual, and righteous.3 What Paul was against was misuses and extreme uses of the Law. There is no Greek word for the terms “legalism” or “legalist.” But it is still obvious that Paul was not against the Law.4

In Paul’s writing, the Law highlights sin. The Law helps men to define and see the reality of sin. The Law reveals sin to man.5 In other words, sin is now specified and defined, clearly laid out in the Law. These Laws must be kept, if they are not kept then one commits a transgression or sin.6 Disregard to the Law is disobedience. The Law is not God; it merely illuminates God’s rules. The Law, though, causes sin, because it increases our knowledge of God’s standards and increases our knowledge of how to rebel against God. The Law shows how dangerous sin really is.7
Kulikovsky, suggests also that the Law, according to Paul, was a “tutor” or “custodian8” of sorts, whom guided and instructed Israel until Christ came. The Law identified and punished sin. When Christ came, this was no longer necessary and saints are no longer under the supervision of the Law.9 There is some controversy over this idea, which will be discussed later. Galatians and Romans are two letters of Paul’s that more specifically address the issue of the Law more in depth than his other letters.