Moving on from our lengthy discussion on Grace as taken from Ephesians 2:8 and 9, I’d like to look at another popular passage of the Bible that the anti-Torah Christian uses to condemn those of us who embrace a Torah lifestyle. Romans 6:14, and we touched briefly upon this verse in part one of this series. However, in order to continue the practice of sound bible examination, I’d like to start this discussion, beginning at verse 1 of this same chapter. The KJV renders the passage as such: What shall we say then? Shall we continue in sin, that grace may abound? 2 God forbid. How shall we, that are dead to sin, live any longer therein? 3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?1 4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5 ¶ For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7 For he that is dead is freed from sin.1 8 Now if we be dead with Christ, we believe that we shall also live with him: 9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 12 ¶ Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.1 14 For sin shall not have dominion over you: for ye are not under the law, but under grace. (Rom 6:1-14 KJV)

As with other writings of this great apostle, this passage is no different—it’s convoluted and in many places very difficult to understand. I’m of a mind, friends, that Paul’s writings not be read by the uninitiated Christian until such time that he or she has been fully vested in the Faith. That is, I’m of a mind that Paul, a brilliant Torah scholar, who was not only taught at the feet of Gamli’el (Acts 22:3) but also personally by Yahshua while Paul sojourned in Arabia (Galatians 1:11, 12), is intellectually and spiritually on another plain than a great majority of us. I’m not the only person saying such things. Paul’s fellow apostle, Peter, wrote a similar sentiment, found in 2 Peter 3. Peter wrote: “And remember, our Lord’s patience gives people time to be saved. This what our beloved brother Paul also wrote to you with the wisdom God gave him—speaking of these things in all of his letters. Some of his comments are hard to understand, and those who are ignorant and unstable have twisted his letters to mean something quite different, just they do with other parts of Scripture. And this will result in their destruction.” (verse 16)

Indeed, this is the very situation the Christian Church finds herself in today. Christian leaders throughout the years have taken Paul’s writings, and because they tend to be challenging to understand, instead of treating his writings in a systematic, contextual manner that would properly illuminate the meaning of his writings in light of the whole of the bible, these individuals have employed bible sound bites (that is individual verses and even sentences taken from individual verses) to create entire doctrines around those verses. Thus, we have what some bible scholars call, Pauline or Western Christianity. I’ve actually grabbed hold of this concept myself, seeing how churchianity has all but eliminated the four (4) gospels and the tanakh (Old Testament) and have built the entire Christian religion upon the erroneously perceived, understood and translated teachings of Paul. Have you ever been party to or a hearer of a conversation where Torah was discussed and another member of the conversation say something akin to: “But Paul said…” in opposition to what was being discussed? It’s maddening to say the least. And this is a prevalent practice and mindset throughout the whole of Christendom. Paul seems to have even greater preeminence in our Faith than even Yahshua and Yahovah.

Why is this so? I have a theory. I contend that Paul’s writings (bearing in mind how challenging and difficult they may be to fully comprehend by most) have been twisted and reworked by those who have a sola gratie, Billy Sunday, turn or burn, “come just as you are” agenda. Their agenda and their efforts are enticing and desirable to those of us who want a “little of that old time religion.” That old time religion that is so appealing to the masses of churchianity, doesn’t require anything apart from answering the call to Christian discipleship, saying the sinners’ prayer, taking the right-hand of fellowship (at least it’s done in the baptist church of my youth), maybe get dunked by a preacher in some cold water in a baptismal pool, and then being turned loose to live whatever life we damn-well please while awaiting the rapture of the church. There is no room for Torah living in this equation, is there? How we worship, obey and live is left up to the discretion of the believer. For Westerners, this is the absolute best religious scenario to have, right? We love freedom and we love choice. We don’t like to be told “we can’t” or “we must.” We like to think that we know best how to live our lives and to please God. And oh, if we stumble and fall—if we choose to shack up with a dude or a girl because we like them and we want to see if we are compatible with one another before we commit to marriage, God knows my heart. If I feel that I must lie, cheat and steal in order to get ahead in my career or just life in general, well, God knows my heart. I’m saved by grace and you know, once saved, always saved—right? If I feel that I just don’t want to set aside Saturday for my day of rest and to honor the commandment of Yahovah to keep it holy, because I have so much to accomplish on that day since I work all week—like laundry, shopping and movies or concerts—but God knows my heart. Praise God for “grace.” There’s freedom in Christ! Whew hew!

We’ve all heard these work-arounds (my words) to doing what we are instructed to do and that is to obey Father. Because we are obstinate and self-centered, that vast majority of us much prefer Pauline Christianity than the Hebraic Roots of the Christian Faith. And because you “Torah” people aren’t down with the fact that Torah has been done away with and you persist in your Sabbath worship, your holy day observances, your refusal to eat port and shellfish and your wearing of tzitzits (to name just a few things), you have completely fallen from grace. The shed blood of Christ is not applied to us because we refuse to live in the freedom that Christianity claims we are to live in. We don’t have adequate enough faith to punch our tickets to heaven and we feel we must rely upon Torah to get us to heaven.

My mother, upon learning that I had transitioned into the Hebraic Roots of the Christian Faith, in total disappointment and disdain, said to me that “you weren’t raised that way.” In other words, your loyalty is supposed to be to the culture, religion and church that you were raised in. You don’t have a right to move beyond that which you’ve been taught and raised in. You see, I soon learned—and let me just say, that that statement that my mother made to me a few years ago, really bugged me and I couldn’t understand why. Well, the Ruach spoke to me on that issue and low and behold, the lights came on in my mind and soul. Churchianity has been successful in removing the push or purpose that we as His creation must have, to establish a true, personal relationship with the Creator of the Universe and to become true disciples of Yahshua HaMashiyach. Instead, the push and purpose is to establish a true and personal relationship with the church; with the denomination; with the organization; with the movement; and ultimately, with men and their traditions, beliefs and doctrines. That’s where the emphasis has and continues to always be dear friends. And sadly, I never realized that my mother had not established a true, personal relationship with her Creator. That realization has profoundly broken my heart. And it’s not just me dear friends. This mindset is prevalent throughout the Christian and Catholic and Jewish worlds. The challenge for us is, how do we emphasize and show to others who are in bondage under these religions, that it’s not about establishing a relationship with the church or denomination or organization: it’s about establishing that right-relationship with Father and becoming a true disciple of the Master? We know very well that any relationship we establish with Father and His Son is based upon adhering to a set of house rules which is Torah.

I’ve come to learn, painfully though, that we’re not going to necessarily change anyone’s mind on this thing. In my studies this week, I stumbled once again upon this Pauline passage, that seemed to put this issue into proper perspective for me. Paul (Shaul) wrote to the Corinthian assembly: 12 ¶ Seeing then that we have such hope, we use great plainness of speech:1 13 And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: 14 But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. 15 But even unto this day, when Moses is read, the vail is upon their heart. 16 Nevertheless when it shall turn to the Lord, the vail shall be taken away. (2Co 3:12-16 KJV) Despite Paul actually writing about the Jew in this passage, this same sentiment and concept applies to churchianity today. We can do nothing to convince our cousins in religion that the course they are on is leading them down a path towards destruction. As hard and as passionate as I am about this message, this week, upon reading this passage, was a reality check—a wakeup call for me. This podcast will not change very many peoples’ minds—talking about those who are outside the Hebraic Roots of the Faith–because a veil hangs over their hearts. All I can do—all we can do—is to walk before Father perfectly in the Father’s statutes and to keep His commandments (1 Kings 8:61) and as Shaul spoke of in a few of his epistles: provoke the Christian, Catholic and Jewish world to jealousy (Romans 10:19; 11:11). It is as a result of our living Torah—Yahshua-style—and the Christian, Catholic and Jewish worlds seeing the power and might of the Ruach Kodesh being manifested in our lives—that these will desire to have what we have and tug on our tzitzits and as Jeremiah prophecied: “the Gentiles (the nations) will come unto us from the ends of the earth and shall say, surely our fathers have inherited lies, vanity and things wherein there is no profit. (Jeremiah 16:19 KJV) This particular series on the Law and Grace is not intended to convince anyone of the efficacy, value and necessity of Torah Living, but to ensure that we are prepared to defend our Faith and way of life as Peter instructed: “…sanctify the Lord God in our hearts and be ready always to give an answer to every man that asks you a reason of the hope that is in you with meekness and fear.” (1 Peter 3:15 KJV)

Not Under Law But Under Grace

So then, going back to the verse in question—Romans 6:14: The obvious focal points of this verse for the traditionalists, fundamentalists and charismatics is “…for you are not under the law, but under grace.” Indeed, that simple phrase when plainly read (as in other writings of Shaul) is potentially damaging to the Hebraic Roots believer in Yahshua Messiah’s case. This passage seems to clearly state to them that we “christians” are not under the law, but instead are under grace. It’s almost suggestive of, “hey, as a born-again Christian, your life is based upon grace—God’s unmerited favor (which is not actually found in the bible). That law that those idiots over there cling to (speaking about us in the Hebraic Roots), is for the Jews. The law is NOT for you!

Now I’ve come across understandings in Christian circles that apply the element of salvation to this verse, since it would stand to reason that even after becoming a christian, people still sin. But this verse says that sin has no power or dominion or mastery over us. So it would stand to reason, to the christian, that Paul is talking about sin’s potential influence over our eternal life. In other words, you might sin even after becoming a Christian, but grace makes it so that you are good to go and salvation is guaranteed to you regardless. In other words, sin is a non-issue to the christian. We need not be concerned about sin interfering in our christian life, because grace takes care of this nasty, pesky little nuisance. Oh, this all sounds so wonderful and so convenient—does it not? The law stands for intolerance and black and white statements of what we can and can’t do in the sight of God Almighty—all because of the sin problem. The problem is—and I know some of us have heard this preached and taught countless times by christian preachers and teachers—the law was unable to save us because it is impossible to keep the law. It’s just not possible to obey Torah. But enter grace: now, the penalty of sin has been paid for by the blood of Jesus Christ. The Law is impossible for us to keep anyway, so Jesus kept the Law for us perfectly. Thus, grace eliminates sin and the need to keep an impossible to keep Law. Yay! And the crowd goes crazy!

But then, is this what Shaul was actually meaning to say when he wrote this passage? Are we, as disciples of Y’shua Messiah, willing to stake our eternal lives on such a plain read of this passage? Is this a salvation issue? What do you think? Does this verse really say to us that the Law is not applicable to the true Believer in Yahshua HaMashiyach’s life? Let’s dig around this verse and see if the plain read that the christian so strongly holds to, is the proper interpretation and understanding to be gained from this passage.

I often to like to pluck from challenging verses, key words and phrases and look at those key words and phrases within the context and true meaning of the overall passage, chapter and book. I find the following words and phrases of greatest interest: (1) sin; (2) dominion; (3) under the law and under grace.

Sin

Let’s consider the term “sin.” The term for the English word “sin” that is here used by Shaul in the Greek is “hamartia.” Hamartia in ancient Greek writings denotes a “failing to hit the mark.” As the term is used in other ancient writings, hamartia denotes an error of the understanding or a bad action or evil deed. However, according to Thayer’s Greek Lexicon, harmartia is always used in an ethical sense such as doing something improper—be it by omission or commission, thought, feeling, speech or action. It is also looked at as that which is done wrong or committed that is of an offense or violation of the divine law, be it in thought or in action.

As used in this verse of Romans, the term sin (or hamartia) is not so much an act as it is a power or principle that has “dominion” over us. In fact, it’s almost as though, sin is an entity or powerful personage. Sin is likened to an “invading power” by the Gingrich Lexicon

I found it interesting, going back to the concept of “missing the mark,” that Vine’s Complete Expository Dictionary of the Old and New Testament, suggests that this meaning has been “largely lost” in the New Testament. And if that sentiment is even remotely true, that would be a most unfortunate thing, but more importantly, it suggests to me that churchianity has once again whitewashed the inseparable link that exists between Torah and sin—that is, that Torah defines what sin is and that Torah sets the mark by which we must attain in order for us to have a viable relationship with the Creator of the Universe. Instead, we’ve replaced the “missing the mark” analogy with sin being an illness or powerful personage that is impossible to defeat without grace. But that should not be a surprise here.

Vine’s goes on to comment about the way sin is portrayed in this section of Romans as being a “governing principle or power” that, acting through the members of the body, though the seat of sin is in the will. Thus sin is more a governing principle or power that controls us and our will is often poorly ill-prepared to resist the tug or pull of sin. It would stand to reason, given this understanding, that we have the overwhelming belief that it is impossible to keep Torah. Are we saying then, then, that it is impossible to obey God or are we saying that we must sin because we are too weak to not sin?

You know, that is a great question: is it possible for us not to sin? And every time that I’ve seen where this question is asked, the responder is left somewhat speechless. The question places the responder to the question in a very difficult situation: if they say, I am incapable of not sinning, then are they are saying that they have no self-control and they are prone to go about their lives doing God knows what? If they say, I am capable of not sinning, then are they saying that they are sinless and are living perfect lives? And then, if they slip up and sin, is their statement contending that they can resist sinning, going to come back and bite them in the behind?

Indeed, we absolutely can live sinless lives. It’s not impossible as churchianity has proclaimed. And, oh, we can also keep the whole of Torah blamelessly as did Z’kharyah and Elisheva—the parents of Yochanan the Immerser—did in their lifetime. (Luke 1:5,6) The problem is not that we, being depraved humans who have no means of self-control, are physically, emotionally and psychologically incapable of not sinning. We are capable of not sinning. We do it everyday. Most of us do not steal, kill, fornicate, cheat on our spouses, lie, etc., and it’s not a difficult thing to do. The problem is that we lack the will to be sinless. Our flesh wants what it wants and we more times that naught, succumb to the desires of our flesh. The earthly flesh and blood half-brother of our Master Yahshua, explains this dilemma so aptly: 12 ¶ Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. 13 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:1 14 But every man is tempted, when he is drawn away of his own lust, and enticed. 15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. (Jam 1:12-15 KJV) It is that warring that goes on within our hearts and minds—lust—that our weakness as humans give in to and thus, sin results. Under the old covenant, we were required to simply do what we were told and to not do that which we were told not to do. However, in Mashiyach, we are not even to entertain the desire or lust in the first place. That’s the spirit of the renewed covenant. And this is what Shaul is saying here in a nutshell: that sin—which is defined by Torah and we’ll get into this in another episode of this series—that our tendency or lack of will power to sin, controls us or has dominion over us. And as I said in the first episode of this series, christians, just as catholics and jews, sin and in some cases, sin with gusto. So sin remains, despite the onset of grace.

So then, the question remains: what in the world is Shaul getting at here. Sin continues to dominate us. Let’s look at the next key word which is dominion.

Sin’s Dominion Over Us

In the Greek, dominion is “kor-ee-yoo-o” and it means to be lord or master, rule, lord it (over) or control. Thus, it would seem that Shaul is insinuating that sin has ruler-ship or lordship over the non-believer. Further along in Romans, Shaul speaks to the dominion that the Law had over men at some point. (Reference Romans 7:1)

Clearly, being dominated by someone or something is not a good thing. We all know of stories where people are or have been dominated by another person and that situation turns out always to be a tragic situation for the one being dominated. When we are dominated by someone or something, our individual freedoms have been done away with. We no longer have control over our lives. We are answerable to that which dominates our lives. As I’ve mentioned in other postings, we as a species typically do not relish being dominated by anybody. Yet we tend to allow situations, people and things to dominate us. I remember a time just a few short years ago when I allowed my career to dominate me. I gave over my life to the career and I found that my job and my career owned me. Even in my off hours, I was consumed by my job. I made plans for my family and personal life around the demands and constructs of my job. I recall going to a conference in the midst of one of the Feasts, because I felt it was necessary for the furtherance of my career. I reasoned that I wouldn’t actually be working on that holy day, but I would simply be present at the conference and then fly home that day. It wasn’t until some time later that I finally realized that the job/the career dominated me to such a degree that even my participation in my Faith was subject to the demands of my job.

Families, relationships, objects, etc., all have the potential to dominate us. How many of us have pushed our Faith aside because of the demands of job, families, relationships and objects/possessions. We choose the relationship, the family, the possessions, the job over the requirements of the Faith and over our relationship with Father and our Master Yahshua HaMashiyach. What are we doing when we allow these things and people to dominate us? We signal to Father that the world means more to us than He means to us. The priority is the world and the Father comes in a distant second. And once these things dominate us, they are extremely difficult to break off. It takes amazing discipline and commitment to shake off that which dominates us. And that includes sin. That tendency we have to sin—that is what dominates us. We give in so easily to that which is in violation to God’s way of life. We’ll compromise on the Sabbath Day or a Feast Day, because we are too weak to resist the pull that the cares and desires of life. Shaul is not saying that one single act of sin no longer has dominion over over us because of grace. He’s saying that we can now hit the mark because of grace: grace gives us the wherewithal to make the mark that we’d otherwise miss because of our tendency to give in to sin.

Let’s now turn to the phrase: “under the law and under grace.”

Under the Law and Under Grace Paradox

Obviously, the primary thing those who would read this phrase plainly would conclude is that Shaul is clearly stating to the Roman assembly—as well as clearly stating to us today—that we are NOT under—we are not imprisoned by—we are not controlled by—the Law or Torah. And why, according to churchianity, are we not under Torah or the Law any longer? We are not under the law any longer because we have grace. Simple huh?

Sin is defined by the Law. So then, if the law is done away with, how do we know what sin is? Did God, by implementing grace, completely scrap the law and thus make sin—which again is defined by the law—a non-issue with the atoning sacrifice of Jesus Christ? It just doesn’t make any Godly sense. Shaul wrote to this same Roman assembly that: “…I would not have come to know sin except through the Law, for I would not have known about coveting if the Law had not said, “You shall not covet.”” (Romans 7:7) Thus, without Torah, we have no way of knowing what Father defines as sin. So it would stand to reason that Shaul may not mean what a plain read of the passage here might suggest. If we get rid of the Law, with the understanding that we are now governed by grace, then what’s to stop us from fornicating, adulterating, stealing, lying, cheating, murdering, violating His Sabbaths and moedim, eating whatever tickles our fancy regardless whether it is food or not? Did not Father say it himself to us: “For I am the LORD, I change not…” (Malachi 3:6) So if Father doesn’t change, wouldn’t it stand to reason that His standards, which are clearly outlined in His Torah, would not change either? So if we get rid of the standards, which is Torah, then we’re left with our own standards, right? And we know that our standards just don’t quite make the mark that was established by Father from the outset of time. Again, Father told us: “For my thoughts are not your thoughts, neither are your ways my ways…” (Isaiah 55:8) So it stands to reason that Torah must remain in some capacity—it just can not go away or that it has been replaced by grace. Does it make sense, knowing that Father’s ways are not our ways and that Father doesn’t change, that He would simply toss His standards aside and allow our standards to take center stage in our lives? Of course not! Shaul clearly states earlier on in this letter to the Roman assembly: “Does it follow that we abolish Torah by this trusting (i.e., this Faith)? Heaven forbid! On the contrary, we confirm Torah.” (Romans 3:31 CJB)

So what, then, does Shaul mean by this statement, we are not under the law, but under grace? Well, the likely, true understanding of this phrase can only be understood if we understand the legalistic system that we were under at the time prior to Y’shua’s atoning sacrifice on Calvary’s execution stake. We were under a rigid set of laws and ordinances and statutes that were virtually impossible to keep. This system was designed to protect Torah, so to speak. In the interest of protecting Torah, which translates to making systems that would prevent us from violating Torah, we found ourselves trying to earn Father’s acceptance through legalism. It’s not Torah that was the problem in this equation: it’s the system that was erected round about Torah that ensured that we would not violate Torah. The problem is, however, that legalism—that legalistic system—did not factor in the heart of man. Y’shua brought this very issue up to us in His many and varied teachings. Consider Matthew 15:10-20: 10 ¶ And he called the multitude, and said unto them, Hear, and understand: 11 Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. 12 Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying? 13 But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. 14 Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. 15 Then answered Peter and said unto him, Declare unto us this parable. 16 And Jesus said, Are ye also yet without understanding? 17 Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? 18 But those things which proceed out of the mouth come forth from the heart; and they defile the man. 19 For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: 20 These are the things which defile a man: but to eat with unwashen hands defileth not a man. (Mat 15:10-20 KJV) The legalistic system that placed a fence around Torah and would serve as a safeguard against our violating Torah or rather, prevent us from sinning, did not factor in the heart of man, which Father Himself stated: “The heart is deceitful above all things, and desperately wicked: who can know it?” (Jeremiah 17:9)

So it would logically seem that Shaul is saying here to us that we are no longer obligated to follow a set of legalistic practices, laws, rules, statutes, ordinance and doctrines to maintain a right standing with Father. That system has not, does not, and never will work. That is where grace comes in. Grace gives us the power to live Torah in the midst of this perverted world. Our hearts are changed from that of stone to that of flesh. Father stated through the writings of Ezekiel: 17 Therefore say, Thus saith the Lord GOD; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. 18 And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. 19 And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: 20 That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God. 21 But as for them whose heart walketh after the heart of their detestable things and their abominations, I will recompense their way upon their own heads, saith the Lord GOD. (Eze 11:17-21 KJV)

No, it’s not the Torah that was done away with the advent of grace. It’s the legalism that man devised around Torah to prevent us from violating Torah. Torah stands alone and needs no man to help it out.

Does this interpretation of “we are not under the law” jive with the context of this passage of bible? Well, some scholars contend that the Roman assembly of believers at the time Shaul wrote this epistle was composed of Gentile and Jewish Roman citizens. Some estimates place the Jewish community in Rome at the time Shaul was writing this letter to the Roman assembly of believers, at somewhere around 50,000. According to Keener’s IVP Bible Background Commentary on the New Testament, “many of the founders of the Roman church were Jewish Christians.” History suggests that sometime in the 40s CE, the Jewish community was expelled from Rome proper by Emperor Claudius. For a time after the expulsion, the Roman assembly of believers was composed entirely of Gentiles. Upon Claudius’ death, the expulsion of the Jews was repealed and Jews were allowed to return to Rome. No doubt, some of the Jews who were expelled from and returned to Rome, were Jewish Christians.

It would stand to reason, taking into account known history and the context and tenor of Shaul’s writing, that he was addressing various situations related to the cultural and racial issues affecting the Roman assembly. It is widely believed that the Jewish Christians (i.e., believers), upon returning to Rome and re-establishing their place in the Roman assembly, brought with them Judaism. Thus these Jewish believers were mixing their Jewish religion with their Faith in Jesus Christ. And it was that mixture of Faith in Jesus Christ and Judaism that was being introduced into the Roman assembly. This mixture was in no way taught or encouraged by Shaul when he first established that assembly of believers. There is little doubt that these Jewish believers were insisting that their Gentile counterparts, observe and practice Jewish legalism as part of their Faith in Y’shua Messiah. Not only would this cause a great degree of confusion among the Gentile assembly as it relates to their place in the redemption plan (that is, if they did not convert to Judaism, they could not be part of the congregation of believers in Y’shua Messiah), it also most certainly resulted in some form of racial and cultural conflict within the assembly.

So it would stand to reason that Shaul was addressing this insertion of Judaistic religious practices into the true Faith once delivered, contained in the Roman assembly. This situation was likely a very volatile situation that would have the potential of ripping the assembly to pieces. Shaul had a job to do and that was to set the record straight: the legalistic practices that the returning Jews were bringing in to the congregation had no place there. Although Y’shua was of Jewish descent and the Faith started out within the Jewish nation, the Faith was not based upon Judaism. The Faith was based upon grace, faith and obedience to Torah.

Furthermore, the phrase “under the law” would not apply to Torah. For we are NOT “under” Torah—we live Torah. Living under something, such as a set of laws and legalistic practices, denotes that we serve that thing—we serve that set of laws—we are under bondage to that system. We are not under bondage to Torah. Torah is a manifestation of God’s grace to man for it is because of Torah that we know how to live in accordance with the expectations and requirements of our Creator. We are not left to imagine what we need to do in our lives to please Father. Torah provides those answer. It’s our instruction manual.

There is another aspect of no longer being under the law but being under grace that I wish to touch upon before ending this discussion. And that has to do with the penalty associated with Torah. Because of our sinful nature, and Torah defines what sin is, there are penalties associated with violating Torah. When we violate Torah, we must pay the penalty. Prior to Y’shua’s work on Calvary, the penalty for violation of Torah was death and curses. Yahovah’s grace, through the work of Y’shua HaMashiyach and the agency of the Ruach Kodesh, we are no longer subject to a death penalty. Y’shua paid the debt by dying in our stead. And that death was not just physical death, we’re talking about eternal death. And certainly, I’ll get into this issue of the atonement in future episodes of Sabbath Thoughts and Reflections, but for now I just wanted to put out there that in addition to not be subject to the legalistic requirements of Jewish law, we are no longer under the penalty of physical and eternal death that comes as a result of Yahovah’s Law. Yes, while we await Yahshua’s return, we will continue to die when it is out time to die. But we are not subject to being put to death for violation of Yahovah’s law as we once may have been. Furthermore, because of grace, we are not condemned to eternal death, but have a chance—a hope—for eternal life.

Closing Thoughts

It is my hope that this episode on Grace and the Law provides us with the tools and understanding we will need to address questions that we are bound to receive from those who challenge our life of Torah Living. Again, I am under no illusion that anything that we discussed here today will change the hearts and minds of those who are anti-Torah Living for the true Believers in Y’shua HaMashiyach. There is a veil that exists over their hearts, minds and souls that only the Ruach HaKodesh can remove from them. Just remember when we first came in to this Faith, how we fought tooth and nail, in some cases, against what we were being told and taught. It was only by the grace of Yahovah and that veil being lifted from our hearts and mind that we were able to freely accept the true Faith once delivered. All we want to do here is defend our Faith and know for ourselves why we do what we do and why we believe what we believe.