A Culmination of the Previous 3-Installments 

Today’s discussion is a culmination of the previous 3-installments of this series within a series where we’ll finally answer the question: What did Paul mean by one who is under the Law as mentioned in Romans 6:14-15. And along with that, we’ll briefly touch upon the other 5 or 6 passages where the apostle uses the phrase “hupo nomos” or “under the Law.”

 A Quick Recap of Parts 1-3

 In installment 1 we addressed what Shaul meant by one who sins “with Torah” or “with the Law” (“en nomos”) being judged by Torah or the Law versus one who sins “without the Law” or “without Torah” being judged without Torah (Rom. 2:12). And we determined that Shaul was using this phrase to describe 2-classes of individuals who will experience Yah’s righteous judgment: (1) Those who possess or have knowledge of Torah will be judged within the framework of Torah. (2) Those who are ignorant of or who for whatever reason do not possess Torah (that is knowledge of Torah) will be judged outside the framework of Torah. And when we talk about being judged outside the framework of Torah, we’re talking about there being no excuse for rational people knowing or recognizing that Yah exists and He is sovereign: For evidence of His existence is seen throughout the whole of His creation. Not to mention, rational souls have the inherent capacity to recognize the difference between right and wrong. So when it comes time for judgment, they will have no excuse when they are made to give an account of how they lived and walked out their lives. 

In installment 2 we began our work-up towards defining what Shaul meant by the phrase “under the Law” by contextually discussing how Torah and Grace work hand-in-hand in the life of Yah’s covenant people and we dispelled any erroneous beliefs or teachings that Yah’s grace excludes the keeping and honoring of Torah by Yah’s people. 

Then in our last installment, Part 3, we discussed what it means, biblically, for Yah’s people to be sin conscious. And we went against the grain of the traditionalists-fundamentalists-orthodoxy, who see the concept of sin consciousness as one being enticed to sin because of their keeping of Yah’s Torah or when one takes assessment of the sin that exists in their lives. We concluded that true biblical sin consciousness is coming to terms and recognizing that which Yah loves and that which Yah hates. And that which Yah hates is of course sin.

 And it came to me this past weekend when I was reflecting on Part-3’s posting–still trying to come to terms with the thinking by orthodoxy and fundamentalists that sin consciousness is something to be avoided and tossed to the side in order to make room for their perverted version of grace–I recalled Yeshua emphasizing to those He healed or delivered during His earthly ministry that they sin no more. In other words, part and parcel of the Gospel message and ministry that Master brought to this world involved His emphasizing to those who would follow and be blessed by Him that they take on sin-consciousness and sin no more. And Yeshua told those he healed and delivered not to sin anymore because sin brings horrendous problems to every humans’ life. Sin is the root of all evils and misfortune in every person’s life, whether they choose to believe and accept this realization or not. If we resist hasatan’s temptations, James the Just certifies that he will flee from us (Jas. 4:7). In so doing, that is, resisting hasatan, we open the door for Yah’s wondrous grace and blessings and His Holy Spirit to operate and manifest in our lives.

 

Also within that last installment, we discussed the prophetic shadow pictures embedded in the Spring Feasts of Yah, which seemed to fit quite well into our series discussion on being “under the Law.”

 

So today, we want to simply bring our discussion on the subject of what it means for one to be “under the Law” to a much deserved end by contextually interpreting it within the framework of the things we discussed in the previous three-posts.

Need

So, in order for us to bring our understanding of what it means for one to be under the Law home, we must:

 

1. Recognize and accept the role that Torah plays in the life of a Covenant-keeping disciple of Yeshua Messiah: Whereby Torah identifies or defines what sin is and the penalties that are associated with sin; in revealing that which Father approves of and that which Father does not approve of. Torah reveals the mark or standards that Father established for his human creation in order for them to have a true and substantive relationship with Him. And seeing that standard as being primarily unattainable for any who would be a child of Yah, Torah in effect points the child of Yah to Yeshua as the only means by which they may receive the opportunity for a true relationship with Him. Torah also highlights for all to see the penalties and condemnation that is associated with sin. And this whole concept of the penalties and condemnation that is associated with sin will factor heavily in our understanding of the phrase “under the Law.” 

2. Sin came to humanity with a great cost associated with it. In other words, when Adam violated His Creator’s Torah–His instructions not to eat of the popularly labeled forbidden fruit–there was literally “hell to pay,” not just for Adam and Eve, but all of humanity–Adam and Eve’s seed. The debt or penalty and condemnation that sin brought upon Adam and Eve and their seed can be summed up as death: both physical and spiritual death that includes eternal separation from the Creator. This curse–the death penalty that comes upon every human being–is the fulfillment and reality of what YHVH warned Adam he’d face if He violated His instructions: 

“For in the day that thou eatest thereof (speaking of the forbidden fruit) thou shalt surely die” (Gen. 2:17; cf. 3:1).

 

And of course, many have noted and pointed out over the centuries that Adam didn’t fall over dead after eating of the Tree of the Knowledge of Good and Evil. But the reality of this particular situation is, as Messianic Teacher Robert Bills pointed out in Part 1 of his teaching on the “Afterlife,” in the Eternal’s reckoning of time, Adam certainly died “within the day he ate the forbidden fruit.” That being said, we should all be familiar with 2 Peter 3:8 which reads:

 

“But beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.”

 

And the next verse is very important to this central understanding of Yah’s people as well:

 

“The Lord is not slack concerning His promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Pet. 3:9).

 

Scripture records that Adam died 70-years shy of a single day in Yah’s [one-day is a 1,000-years–1,000-years is a day] reckoning of time. Thus the Creator didn’t lie or exaggerate as some might muse. For in order to round off this understanding of dying as a result of violating Yah’s Torah, the Apostle Shaul explained to his Roman readers in 6:23 the effect sin has on Yah’s human creation:

 

“For the wages of sin is death [physical and spiritual death]; but the gift of Yah is eternal life through Yeshua Messiah our Master.”

 

James, the half-brother of our Master, wrote concerning the same effect sin has on humanity:

 

“Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which Yah hath promised to them that love Him. Let no man say when he is tempted, I am tempted of Yah: for Yah cannot be tempted with evil, neither tempteth He any man: But every man is tempted, when he is drawn away of His own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death” (1:15).

 

So as far as sin is concerned–sin being the transgression of Torah (1 Joh. 3:4; 5:17)–it comes with penalties and condemnation (Rom. 6:23; Jas. 1:15)–unless one enters into covenant relationship with the Creator through the sacrificial ministry of Yeshua Messiah (Rom. 8:1). In other words, those who are in Messiah Yeshua are exempt from the eternal condemnation and penalties that is associated with sin. 

Now those of us who come into covenant relationship with the Eternal are not exempt from physical death: every soul who breaths air, regardless if they are a redeemed child of Yah or not, is subject to physical death. This death is part-and-parcel of the sinful human condition. Yah’s exemption from eternal-spiritual death, however, is a gift from Yah through Yeshua’s atoning sacrifice and ministry. The spiritual death man naturally experiences as a result of sin, which includes being separated from their Creator, is fixed (the breach is repaired) and he/she receives eternal life and is brought into covenant relationship with the Almighty. 

(Again, I would refer you to Messianic Teacher Robert Bills’ teaching entitled “The Afterlife” Parts 1 and 2 for an excellent foundational, biblically-based teaching on what happens to both the redeemed and unredeemed soul at death. We won’t go into that subject here today for obvious reasons–in other words, we’d be here for close to an eternity, knowing how verbose I can be.

 

Continuing:

 

3. The penalties and condemnation that is incurred by humanity as a result of sin were nailed to the execution stake along with Yahoshua our Master (Col. 2:14). And as most of you no doubt know, orthodox and fundamentalists have used Colossians 2:14–that being the nailing of the handwriting of ordinances that was against us and which were contrary to us–the certificate of indebtedness–the record of debt that stood against us–as one of their anti-Torah proof passages. For these contend that Shaul, in this passage, is stating that Torah was nailed to the execution stake along with Yeshua. Why would YHVH nail Torah, the perfect Torah (Jas. 1:25); the holy Torah (Rom. 7:12), to the execution stake with Yeshua? I’ll tell you my opinion why: Because Torah in great part stands in opposition to orthodoxy’s and fundamentalists’ “grace” perversion doctrine. And because their grace doctrine is the most appealing thing to them and their followers because it affords them opportunities to live according to the way they desire. According to these, Torah’s got to go. For regardless what the fundamentalists and orthodox may say in opposition to the keeping of Torah by Yah’s people, they know deep down within their souls–recall that natural instinct every human has as it relates to Yah’s existence and the knowledge all rational folks have regarding the difference between right and wrong, that Torah serves to direct Yah’s people in the Way Yah requires them to go. And Yah’s Ways are not humankind’s ways: Yah’s ways tend to be diametrically opposite the ways of His Human creation. Yah, through His anointed prophet Isaiah stated as such: 

“…My thoughts are not your thoughts, neither are your ways My ways…” (Isa. 55:8).

 

And of course, over the course of the last 3-parts of this series within a series–Paul on Being Under the Law–we discussed the extensive teaching of Shaul to his Roman readers regarding the manner in which Yah’s covenant–set-apart people are to walk and how they are to react to the lure of sin in their lives (ie., being dead to sin; new lumps of dough devoid of leaven; their abhorrence of sin; the everyday goal and purpose of imitating Yeshua in every way as He is the splitting image of His and our Father–He is the 2nd Adam–the model of who and what and how of any who would be a child of the Most High.

 

And lastly 4. When looking at the odd phrase “being under the Law,” knowing all that we’ve discussed on this subject, I pray that we have now begun to rationalize in our brains that the apostle’s use of the phrase has nothing to do with Torah-keeping by Yah’s covenant-set-apart people. For when we read the various passages in which “under the Law” (ie., hupo nomos) is used, it should become readily apparent to us that one is either “under grace” (hupo kharis) or “under the law” (hupo nomos) and that one cannot be under both. The term “hupo,” which in English is under, denotes being subject to the power of something or someone. And in this case, one is either under the power of the Law (ie., Torah) or under the power of Yah’s grace.

 

And I would ask that you refer back to Part 2 of this series within a series on Paul on Being Under the Law, in which we discussed the fundamental fact that Torah and grace were not mutually exclusive concepts. In fact, the exact opposite applies to grace and the Law. Grace and the Law work hand-in-hand in the redeemed, set-apart, covenant keeping Child of Yah’s life. So to erroneously think the apostle is contrasting and separating Yah’s elect who are Torah-honoring and Torah-keeping from those who are strictly under Yah’s grace and who do not keep Yah’s Torah is a catastrophic error. Any who go down that route of reasoning are sadly misled and are missing out on the True Gospel Message–the Gospel Message that Yeshua and His apostles taught. 

 

Satisfaction

When we lend a little focus on the term “hupo” or “under” and recognize that it is referring to one being subject to the power that a certain person, place or thing holds over one, then we are on our way towards understanding what the apostle meant by one being “under the law.” And also recall along with factoring in this understanding of one being subject to the power that a certain person, place or thing holds over one, that the apostle sprinkles within his writings on this subject the concept of one who is in covenant with the Eternal no longer being a slave to sin and sin no longer having dominion over them and their lives. 

And with all this in mind, we start to see emerge before us an understanding that those individuals who find themselves under the law are most likely the very ones whose lives are dominated by sin and who are slaves to sin. The whole idea that Shaul is talking about Yah’s people abandoning Torah because of Yah’s grace, or because of the Church Triumphant’s perverted understanding of grace, should now start to be doubtful in our minds. 

So let’s finally pull the sheets or covers off of “under the Law” phrase and see what the apostle really meant by the phrase in each of the 6-passages that it is mentioned.

 

Roman 6:14-15

 

“For sin will have no dominion over you, since you are not under law but under grace. What then? Should we sin because we are not under law but under grace? By no means” (ESV)!

 

The context of Shaul’s phrase “under the law” statement here and in the other 5 or so passages where it is written, is that sin ruled over the lives of humanity. Torah comes along and condemns not just sin but also the sinner. The power that sin has over humanity is that it not only causes people to transgress Yah’s instructions in righteousness, but more so, sin leads to condemnation and penalties, the primary penalty being death—both physical and spiritual-eternal death. And Torah calls this reality out.

Nevertheless, it should be understood by now from our studies that Shaul is not forcing a conflict between Torah and grace. On the contrary, Shaul attempts to highlight for his Roman readers the reality of their calling in Yeshua Messiah. And that reality was that they (and by extension us today) are no longer (better, should no longer be) slaves to sin, but rather they were now made alive unto Yah.

 

Thus, the penalty that Torah levels at Yah’s human creation, just and righteous as Torah is, was placed upon Yahoshua. Therefore, the would be Child of the Most High is no longer under Torah’s condemnation. And just to reiterate, that condemnation is death. Therefore, because of the vicarious sacrifice of our Master Yeshua, forgiveness and imputed grace have displaced the condemnation that every human would have to face. In other words, the debt that was leveled against us because of sin, was paid in full by the ministry of our Master Yahoshua.

 

This being all said, Shaul was by no means saying that Torah had been done away with, even for Yah’s elect. Nor was he saying Torah was replaced or superseded by grace. Such an erroneous interpretation of the phrase “you are no longer under the law but under grace,” cannot stand when interpreted within its proper context.

 

Thus, here in this and other similar Pauline passages where the phrase is used, “Hupo nomon” (that is under law) is contrasted with that of “hupo karin” (that being under grace). So then, we should be able to conclude that Shaul’s focus is not on Torah or Torah-keeping by Yah’s people. Instead, Shaul seems to be focused on Torah’s condemnation of sinners. And so, Yah’s undeserved/unmerited favor (that being Yah’s grace) is opposite to Yah’s condemnation or Yah’s disfavor.

 

Now, this is all confirmed in 8:1 where the apostle writes to his same Roman Assembly members:”

 

“There is therefore now no condemnation for those who are in Mashiyach Yeshua” (ESV).

 

Shaul is teaching the Romans that they’ve been freed from condemnation, but are now recipient’s of Yah’s grace (that is, Yah’s unmerited favor).

 

What’s more, Shaul here was in great part dismissing any idea on the part of the Roman Jews of the assembly, that their labouring in Torah (that is, their circumcision and their obedience to Jewish traditions and laws) would be viewed as righteousness before their holy Creator. Recall from previous discussions that a common misperception and misunderstanding on the part of orthodox Jews and not so few Messianic Jews, was that they were automatically deemed righteous by the Almighty and would receive eternal life simply by virtue of their Jewishness and their lineage having been entrusted with the oracles of Yah. So Shaul was, among other things, dispelling this destructive myth, which was apparently creating so much division and confusion within and without the mixed assemblies of Rome. 

We are compelled to answer 2-questions here:

 

(1) Who are those that are under the Law; and

 

(2) Who are those that are under grace? 

We are compelled to conclude at this point of our discussion that those who have not received forgiveness of their sins through their receiving of the  gospel message and who have not entered into a set-apart, covenant relationship with the Almighty facilitated by the work of Yeshua HaMashiyach, would be “hupo nomon” (aka under law). For we’ve already established that the unsaved soul is subject to Torah’s penalties and condemnation. Rejection of and disobedience to Torah is sin:

 

“For the wages of sin is death, but the gift of Yah (that is, that which is born of grace) is eternal life through Mashiyach Yahoshua” (1 John 3:23).

 

Conversely, those who are converted and have their sins forgiven and who have entered into covenant relationship with the Almighty are “under grace” (aka hupo charin). The way it’s supposed to work is that those who are “hupo charin” (that is, under grace) are no longer subject or slaves to sin. In fact, Yahoshua has become the converted ones’ Master.

 

The Ruach HaKodesh is also given to the one who is “under grace” for the purpose, among so many other purposes, of convicting and compelling him or her to obey Yah’s commandments. When the true redeemed of Yah do falter and sin, they are not severely punished because they have the wherewithal and means to receive immediate forgiveness simply by confessing their sins and turning from their wicked ways. It cannot be overlooked, however, that the ‘under grace” status the redeemed ones of Yah enjoys is not a license to sin. Shaul confirms this himself in verse 15 of our focus passage:

 

“What then? Shall we sin because we are not under law (I.e., under Torah’s strict condemnation and penalties for sin) but under grace? Absolutely not” (NLT).

 

 

David H. Stern, translator of the popular Complete Jewish Bible and its companion book, “The Jewish New Testament Commentary,” suggests the apostle is actually focusing on legalism (legalism being Rabbinic Jewish traditions and laws that are in addition to Torah). His reasoning for such thinking is that the word twice translated “under” or “‘upo” means “controlled by” or “in subjection to.'” In other words, Stern is suggesting that the Messianic Jews of the Roman Assemblies advocated that any who would come into the true Faith once delivered and be saved would be required to conform and walk-out certain Rabbinic traditions and laws (eg., circumcision), whether you were a goyim convert or a Messianic Jew. But according to Stern, Shaul is pushing back on this disastrous line of thinking (remember we spoke on this earlier in this discussion) as some of the Roman Messianic Jews, like their orthodox brethren, were relying exclusively on their Jewishness for their salvation. Thus Stern’s understanding of one being under the law/Torah is the Rabbinic, legalistic line of thinking that stands in utter opposition to being under grace. 

Indeed, I agree with Stern’s general line of thinking as it relates to the fallacies associated with legalistic-based salvation. I do differ from him in that I don’t get the sense that the apostle was renaming or re-branding legalistic-based salvation with the phrase or notion of one being “under the Law/Torah.” The context simply doesn’t support this line of thinking in my mind. 

 

Now, another well known Messianic thinker and commentator, J.K. McKee (author of “The New Testament Validates Torah”) goes on to assert that being “under the law” appears to be more directly tied to the question of Yah’s elect being potentially “subject to Torah’s condemnation and penalties upon Law breakers.” And McKee uses the contrast of being “under grace” as his support for this contention. And he goes on to assert that being subject to Torah’s condemnation and penalties upon Law breakers better supports the “locational nature of the preposition ‘hupo’.” McKee asserts that this definition of being “under the law” in contrast with being “under grace” is more suitable. 

Now, I will give Stern credit  and acknowledge that he hasn’t entirely gone off the rails of this track to understanding what it means to be under the Law. For he makes it clear that Shaul’s use of “upo nomon” does not denote being “subject to the legal parts of Torah.” This, according to Stern, is simply because the legal portions of Torah were not, contrary to Christian conventional wisdom, done away with or in Stern’s eloquent way of stating it, “it is not abrogated by the Messiah’s coming” as stated by Master Himself in Matthew 5:17:

 

“Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill” (KJV).

 

 

But, again, I do not agree with Stern’s line of thinking that Shaul is referring to Rabbinic-legalistic-based salvation when he wrote that his Roman readers were not under the Law/Torah. And here’s my primary reason for disagreeing with this respected Messianic author and teacher. 

By taking the stance that Shaul was referring to Rabbinic-legalistic-based salvation when he wrote that his Roman readers were no longer under the Law/Torah but now under grace, Stern would appear to be legitimizing the Oral Torah/Law or Rabbinic Judaism as a Yah sanctioned wall around the Written Torah, or even an addition to the Yah’s Torah. The so-called Oral Law, as you no doubt realize, is a system of man-made laws and traditions that the sages contended would create a protective wall or fence around Yah’s written Torah. 

But legitimizing the Oral Tradition is fraught with problems. The greatest problem associated with legitimizing the Oral Law is that the Oral Law is a violation of Yah’s written Torah. For Yah was emphatic in his commandment that His people not add to or take away from His established Torah–the very Words that He rendered unto Moshe and the prophets and other inspired writers of the Tanakh. 

The Oral Law, either by itself or as part of a dual system of sacred writings, serves to diminish and pervert Torah. Essentially, it is by definition legalism. Stern is saying that Yeshua’s sacrifice did away with this perverted system. But the truth of the matter is that the legalism that Stern is referring to–that which is part and parcel of Rabbinic Judaism–was rejected by Father from the beginning, and the Apostolic record clearly shows that Yeshua and His disciples turned apostles railed against it and what it stood for. For according to Master:

 

“Ye hypocrites, well did Esaias prophesy of you (speaking to and of the Jewish leaders of His day), saying: “This people draweth nigh unto Me with their mouth, and honoureth Me with their lips; but their heart is far from Me. But in vain they worship Me, teaching for doctrines the commandments of men” (Mat. 15:7-9; KJV).

 

Stern continues on that Yah’s people are to live “en nomos” or “within the framework of Torah” as mentioned in Romans 2:12, but they are not subject to or to be under subjection to legalism. Torah is an act of grace, just as Yah’s sending Yeshua to atone for our sins was an act of grace. That being said, Stern concludes that Yah’s elect have always been under both grace and Torah. But the “under Torah” that Stern references is a “gracious subjection” when contrasted with legalism, which Stern describes as a “harsh subjection.” 

Were his Roman readers under the constraints of Jewish legalism? Absolutely not. And with that in mind, I would agree with Stern that Yah’s covenant people are not subject to the elements of the Oral Law or Rabbinic Judaism. Nor are we today. However, the bigger picture I believe that Shaul is attempting to get his Roman readers to realize, and by extension us today, is that we are not under legal constraints that sin places over the human race. With the Plan of Salvation, Restoration and Redemption in place, under the auspices of the Renewed Covenant, the dominion that sin has over Yah’s human creation has been broken. Therefore, we who are the redeemed of Yah, have the wherewithal, through the work of Yeshua Messiah and the help of Yah’s Ruach HaKodesh, to reject sin and flourish under the dominion and rule of Yah’s grace. 

Despite my differences with Stern in his interpretation of under the Law here in Romans 6:14-15, we are by no means done with Stern. In fact, I believe Stern’s “legalism” interpretation of “hupo nomos” is best applied in our next verse of study, for it trumps the penalties and condemnation interpretation we find applicable here in Romans 6:14-15 and judgment within and without the framework of Torah as seen in Romans 2:12.

 

 1 Corinthians 9:20

 

“To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law” (1 Corinthians 9:20; ESV).

Here Shaul describes Jews as being under Torah. These are essentially orthodox Jews Shaul is describing–these were essentially targets for evangelism. And the primary source for Rabbinic Jewish converts to the Way Movement or the true faith once delivered through Shaul’s ministry was the local synagogue. The first place Shaul would always target when evangelizing a new city within the Roman Empire was the synagogue-remember: “To the Jew first and also the non-Jew” (Rom. 1:16; 2:10).

Torah (both the written and oral tradition) to these first-century Jews was a primary marker of their Jewishness. Verses 21 and 22 speaks to Gentiles, described by Shaul as being “outside Torah”. Orthodox Jews saw these, even first century Messianics, as weak since they were not of any legal Jewish status. Thus, these were seen as not being able to stand before the righteous Creator. Rabbinic thinking at that time (probably still today) held that only Jews hold legal status as Yah’s set-apart people. These contend that only the native born or proselyte Jew possessed the legal status to stand as righteous before the Creator (Sanhedrin 10:1f; cp. Isa. 60:21).

 

Shaul says that he put himself “as under Torah” although he was not actually under Torah. In other words, Shaul suggests that he submitted himself to Rabbinic authority in order that he might maintain a connection with the orthodox community and continue to preach and teach the Gospel in that community. For Shaul to be an effective witness of the Gospel within the targeted Rabbinic Jewish community, he subjected himself to Rabbinic authority–the oral law–if not but for a period of time necessary for him to “gain those that were under the law” (1 Cor. 9:20).

So it is here, in this key passage, that I believe Stern’s view of being “under the Law” has everything to do with legalism.

Messianic Commentator and Teacher, Tim Hegg, interprets Shaul’s use of the phrase “under the Law” in this case as one who is under the penalties and condemnation that Torah stipulates as a result of sin. I don’t necessarily agree with Hegg’s interpretation here. However, I will not go so far as to entirely reject his interpretation of “hupo nomos” in this specific passage. Thus, I go with David H. Stern’s interpretation of “hupo nomos” pertaining to legalism.

Again: context-context-context.

 

Galatians 3.23

 

“Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed” (Galatians 3:23; ESV).

Shaul testifies here that knowing the truth about Torah was something that was a far-off thing for his ancestors. Thus living under Torah, absent Mashiyach, Torah served as a sign post pointing the way to Mashiyach. And we saw Mashiyach and His impending ministries foreshadowed in Torah’s various sacrifices and festivals and purity laws. Thus, Torah served as a teacher–a pedagogue–a corrector–and on many occasions as a condemner. Ultimately, Torah served to dampen or mitigate His people’s natural sinful tendencies and direct their hearts  and minds to an abiding faith in Yeshua Messiah within a discipleship paradigm. Once faith in Yeshua is realized, Torah need no longer function in such a convicting, condemning manner, such as would be common to a pedagogue (or a schoolmaster) for an immature, often unruly child. Torah, as Shaul viewed it, serves as a mentor; it shed understanding and enlightened Yah’s people as to the mind of YHVH. Torah is supposed to lead the sinner to Mashiyach, assuming Yah is drawing the would be believer to faith in Mashiyach.

 

Being “under Torah” in this context is being under the rule of a pedagogue. The goal of the pedagogue is to take the child to his/her graduation. However, without Mashiyach, graduation for that child is simply unattainable.

 

Let’s engage in a brief contextual analysis of Galatians 3:21-25:

 

“Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise by faith of Yeshua Messiah might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Messiah, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster.”

 

Here Shaul outlines for the Galatian legalists the true purpose of Torah, which had nothing to do with the proselytizing  and circumcision of non-Jewish converts. For according to the Galatian legalists, the only human beings who Yah recognized as His elect were ethnic Jews. And for these Galatian influencers or legalists, Torah and or their manmade “works of law” formed the foundation or basis of their identity as a people of God.

 

Shaul, however, intended for the influencers or legalists to understand that it was faith in Mashiyach and in His sacrifice for the sins of humanity that made one a redeemed soul and child of the Most High. Torah then, serves a condemnatory role–“under the law” meaning one who is under the condemnatory weight of Torah’s penalties. According to Tim Hegg, in such, Torah exposes the “law breaker” “with the guilt that they carry; naturally guiding and directing them to the salvation and freedom that is [marvelously] available in Mashiyach” (Commentary on The Book of Romans by Tim Hegg of Torah Resources).

Now, I would add to the commentary on this passage that there’s a lot to unpack with this verse and I will not do it justice by simply commenting on the phrase “under the Law” here. Given the depth of content here, I’ll likely, Abba willing, conduct a whole discussion on this passage once we get to our discussion on Paul and the Book of Galatians later this year. But I do want to mention that understanding of this passage remains all the more relevant today as it was in the Apostle’s day. For we see so many Messianic fellowships and congregations place so much emphasis on the traditions, ordinances and practices of both the Oral and Written Laws, while Yah’s Grace and Yeshua’s sacrificial ministry is completely overlooked in the thoughts, worship and overall focus of these assemblies or gatherings. I’ve referred to this excessive practice as Torah-Torah-Torah-focused. Not saying that Torah is done away with (Yah no!), nor am I saying that Torah is irrelevant. What I’m saying is there must be perspective when we walk out this Faith of ours. And our eyes must always be on our Master, Yeshua Messiah and our actions must be controlled by the Ruach HaKodesh.

One of the themes or sub-headings for this podcast ministry is: Yeshua-focused Torah-living. Yeshua came, not only to atone for our sins and repair the breach that existed between Yah and His human creation. He also came to clarify and model Torah for us. He was, in every respects, the walking-talking Torah and He is our Yah-given example as to how we are to walk out this Faith.

Sorry: but no Rabbi nor Torah Teacher nor congregation nor synagogue should ever become our focus. Our relationship with the Most High should always be our focus, with Yeshua as our example for achieving and maintaining that relationship. Torah is our constitution and Father’s house-rules that we as Yah’s redeemed are most happy to abide by, so that we may walk in accordance with Yah’s established Ways. But Torah must not be the end-all-be-all of our lives in Mashiyach. Instead, our relationship–the integrity and depth of our relationship with YHVH our Elohim should always take center stage. Torah helps us maintain that relationship.

All I’m saying here is perspective and balance is critical to our walk in and with Messiah.

 

Galatians 4:4-5

 

“But when the fullness of time had come, Yah sent forth His Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.”

 

It is an established fact that Torah condemns both the sin and its sinner. So with that understanding in mind, is it reasonable to conclude, based upon a baseline read of this verse, that Yeshua was born and lived under the condemnation of Torah? No. Why? Because Yeshua was without sin as Shaul writes in Romans 5:12:

 

“Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned…”

 

The conventional wisdom that is tied to Galatians 4:4, which mentions YHVH’s Son being “born of a woman born under the law” is simply the understanding that our Master was born a Jew and being born a Jew was expected to keep the written and oral Laws.

 

But let’s circle back and reaffirm the meaning of being “under the Law.” We determined that being “under the Law” in Romans 6:14-15, contextually-speaking, means to be subject to the penalties and condemnation that Torah places upon the unredeemed–sinners. Those, on the other hand who are redeemed of Messiah, do not face the penalties and condemnation that Torah requires for sin. The adopted, covenant sons and daughters of the Most High are redeemed and saved from Torah’s condemnation.

 

Does the understanding of “under the Law” that we arrived in back in Romans 6:14-15 apply to Galatians 4:4? Is Shaul also telling his Galatian readers that Yeshua was subject to the penalties and condemnation of Torah like the rest of unredeemed humanity?

 

The answer to this question is found in 2 Corinthians 5:21 where Shaul wrote:

 

“For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him” (ASV).

 

So it should be apparent that despite Yeshua being the only sinless human to have ever walked this planet, Father placed upon Him the penalties and condemnation of the whole of humankind’s sin. His taking on the condemnation and penalties of humankind’s sin, because He Himself was sinless, canceled out or nullified debt that every human being has incurred upon themselves because of sin. This was Yah’s grace in action. And that grace is extended to those who trust in Yeshua’s sacrifice and who have entered into and established a covenant relationship with the Almighty.

Torah was never meant to save humanity from their sins. Yet when Yeshua had come on the scene and had completed His sacrificial work, and His Gospel message was proclaimed to the masses, beginning primarily with the Jews, most rejected Yeshua and His sacrifice. They could not get around the thinking that their eternal life rested upon their ties and adherence to the written and oral Torahs. These were incapable of recognizing that their continued dependence upon the Law as opposed to the sacrificial work of Messiah done on their behalf, kept them in a condemnatory and penalty-laden way of life without any chance of escape. For with Torah alone, there is no eternal life to be had. And any true relationship with the Most High can only be had within the framework of Torah itself. In such a person’s life, there exists a perpetual cycle of sacrifices and ordinances processes that must be followed precisely according to the instructions that the Creator gave. Failure to maintain that high-level, precise way of life makes one at odds with YHVH. And no one can realistically maintain that precise level of adherence to Torah without Yah’s help, which came through the ministry of His Son, under the auspices of Father’s renewed covenant, and facilitated by the work of the Holy Spirit operating in the life of the would-be child of the Most High.

Unfortunately even today, Orthodox Jews who reject Yeshua as their Messiah, find themselves in a most dire spiritual situation. They are indeed under a curse because they’ve chosen to rely on their religion–their sages and their oral traditions and laws and a watered down version of the written Law as the means by which they would receive eternal life and be in relationship with the Almighty.

Shaul echoes this reality to his Galatian readers in 3:10:

“For as many as are of the works of the Law are under the curse: for it is written, ‘Cursed is every one that continueth not in all things which are written in the book of the Law to do them'”ASV–cf. Deuteronomy 27:26–“Cursed be he that confirmeth not all the words of this Law to do them…” KJV).

 

It can be safely understood that although Yahoshua was born “hupo nomon” (that is, “under the Law”), He remained free from sin and thus was not “hupo hamartian” or “under sin.”

So the best way to understand this passage of Galatians 4:4-5 is to recognize that Yeshua, the sinless man that He was, was “under the Law,” not just because He was born a Jew who was born into a life that was subject to the ways and things of Torah, but Yeshua was more so “under the Law” by virtue of the fact that the condemnation and penalty that Torah levels upon all humanity because of sin, would ultimately be placed upon Him on our behalf. And because of what He chose to endure on our behalf (that being “under the Law”), we who are the redeemed of the Most High are no longer “under the Law” but “under grace.” Praise Yah!

 

Galatians 4:21

“Tell me, you who desire to be under the law, do you not listen to the law.”

Those who rely upon their ethnic status for their salvation and relationship with the Eternal are as slaves and are under condemnation of Torah. Thus, in this case, ultimately being under Torah means being “under condemnation of Torah”. However, contextually speaking, Shaul seems to be pointing to those Judaizers who insisted that the only Way to be reconciled unto YHVH and be deemed righteous before a Holy and Just Creator is to subject themselves to the lifestyle and ways of Rabbinic Judaism. Again, this seems to go straight back to the understanding that one’s salvation and redemption and restoration came exclusively to the Jew through their Jewishness and possession of both the Oral and Written laws. The problem with placing one’s trust in either set of laws (ie., desiring to be under the law) for purposes of being redeemed of and restored unto YHVH cannot–can never–work. Such redemption and restoration and salvation comes only through the grace of Yah that was manifested through Yeshua’s ministries. Depending upon the keeping of the Jewish law for one’s salvation and restoration and redemption leads only to condemnation because of the penalties associated with sin that, with their rejection of Yeshua and His sacrifice, have NOT been answered to.

 

And finally 6. Galatians 5:18

 

“But if you are led by the Spirit, you are not under the law.“

 

Here Shaul contrasts the leading of the Ruach HaKodesh to being under Torah. To be under Torah in this case is for one to rely upon Torah (written and oral Torah) as the sole means of establishing a covenant relationship with the Almighty through one’s ethnic status. Native born and proselyte.

 

Therefore, being “under Torah” in this sense means:

 

1. One is under the condemnation of Torah. And:
2. It defines those who are reliant upon Torah to provide them their “Jewish or elect status”, which they believe will afford them entry into the Kingdom of Yah.

 

Being under Torah is contrasted here with being under grace as we saw back in Romans 6:14-15. Those who are under Torah are reliant upon Torah to under-gird their Jewish righteous status and make them righteous before a Just and Holy God. In so doing, they remain under the condemnation and penalties of Torah. Those who are “under grace” however, are reliant upon Yah’s gift of eternal life and inputted righteousness and forgiveness of sin. These do not keep Torah for purposes of achieving salvation or establishing and maintaining a covenant relationship with the Most High. Instead, these keep Torah for the purposes of obeying Yah; pleasing YHVH; and because it is the right thing to do in the sight of the One who gave Torah to us in the first place.

 

So in conclusion: In a general sense, one who is “under the Law” (ie., hupo nomos) is one who is subject to the penalties and condemnation that Torah levels upon those who are not walking in covenant with YHVH our Elohim, which is made possible through Yah’s grace which includes the sacrificial ministry of Yeshua and the work of Holy Spirit operating in their respective lives. “Hupo nomos” or “under the Law” is in no way a prohibition against keeping Torah by Yah’s set-apart, covenant-keeping and walking people. In fact, one is released from the dominion and power that sin has over them as a result of Yeshua’s sacrifice, the power of Yah’s Holy Spirit operating in their lives and walking in Yah’s holy and righteous ways. Those who choose to walk in covenant with the Eternal are under Yah’s grace (ie., hupo kharis).

 

Being “under the Law,” depending on the context of the Pauline passage being read, can refer to Rabbinic legalism. This form of being “under the Law” is essentially a refusal by some to walk out their faith in Spirit and Truth, under Yah’s umbrella of grace. Instead, these steadfastly hold on to the false hope that the keeping of the Jewish or Rabbinic traditions and laws will save them and bring them into right relationship or covenant relationship with the Almighty. But the truth of the matter is that legalistic-based salvation only leads to one having to answer to the penalties and condemnation that Torah levels upon humankind because of sin.

 

And lastly, depending upon which English translation you may be using, “under the Law” may refer to one being judged by the holy and righteous Creator within the framework of Torah.  

Action 

 

So with all that’s been said on the subject of being “under the Law” as written by the Apostle Shaul in this series within a series, I pray that you don’t simply take my word on this subject and base your understanding on this phrase solely upon our discussion here. For that matter, I pray that you don’t simply reject what we’ve discussed either. Instead, I would humbly encourage you to take all that we’ve discussed over the course of this 4-part series and conduct your own study on this subject. And don’t just focus on the expressed meaning or interpretation of “under the Law,” but use the apostle’s teaching and mention of the phrase to enhance your overall understanding of Yah’s great plan of salvation, restoration and redemption; the sanctification process; and how you and I are to properly walk in covenant with our Creator and do so in Spirit and in Truth. This is the ultimate point behind our series on Paul and Hebrew Roots Series.

And the ultimate take-away I pray you receive from this discussion is that you are NOT under Torah if you are truly walking in covenant with YHVH our Elohim. You are not subject to the penalties and condemnation that Torah levels upon unrepentant humanity. Additionally, you are not subject to, nor should you subject yourself to legalism. Yeshua bore the penalties and condemnation that Torah leveled upon unrepentant humanity. And because we worship our Elohim and walk in covenant relationship with the Creator of the Universe, and we do so in Spirit and in Truth, all of which was made possible through the sacrificial ministry of Yeshua Messiah, we do not in any way, shape or form need to subject ourselves nor trust in a legalistic system that will never free you from the condemnation and penalties of Torah in the first place. It only keeps us in bondage and subjugates us to manmade rules and traditions that have little to nothing to do with YHVH and His Ways. We are in fact operating under grace. And if we stay in obedient covenant relationship with the Eternal, our salvation is sure. And that my friend, is the greatest thing anyone could every imagine and receive in this life.

 

So with that, we’ll bring not only this installment of TMTO to a close, but also this 4-part series to a close as well.

 

Thank you for sticking it out with me. Thank you for your support and continued listenership.

 

Abba willing, we’ll be back next week with another installment of TMTO. Until then, and as always, may you be most blessed fellow saints in training.

 

Shalom