This study is based on Rom 6:14 “.. sin .. dominion .. not under the law; but under grace” and Gal 5:4 “Justification”.  Are we justified by grace or the law? Do believers have to keep the laws of Exodus 20 - 25? Hopefully we shall see both are valid.   Gal 5:4 in context of circumcision.  Gal 5:1  Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. Gal 5:2  Behold, I Paul say unto you, that if ye be circumcised, (then) Christ shall profit you nothing. Gal 5:3  For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Gal 5:4  Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. Gal 5:5  For we through the Spirit wait for the hope of righteousness by faith. Gal 5:6  For in Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love.

A short note on the subject and purpose of Galatians is it has to fit into Paul’s and the apostles other teachings see Acts 16:6; 18:23 which refer to Galatia (see also article Apostles’ Doctrine).  In these places we see Paul’s visit to Galatia is mentioned in the book of Acts and how that visit fits in with his travels. 

Also Paul said Act 25:8  While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended anything at all.  Rom 3:31  Do we then make void the law through faith? God forbid: yea, we establish the law. Paul concludes Rom 6:15  What then? shall we sin, because we are not under the law, but under grace? God forbid.  Even in Galatians he says Gal 2:17  But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. 

So now we see Paul was not teaching braking of any of the laws of God, let us decipher what he was teaching.  His teaching was against the need for gentile circumcision. It is generally accepted that Paul visited these believers twice before he wrote this epistle. During his absence, teachers came from Palestine, called "Judaizers," and insisted that these Gentile believers could not be true believers until they submitted to the Jewish ordinance circumcision. In Galatians chapters 1 & 2 Paul deals with his authority as a bona fide apostle.  We can see from chapter 3 the subject matter of the epistle is circumcision.   In that the distinction between the promise given to Abraham, faith and the law is made.  There he says Gal 3:21 “Is the law then against the promises of God? God forbid:”.  Chapter 4, the believers’ inheritance through the promise to Abraham before he was called to circumcision.  Then in chapter 6 he concludes Gal 6:12  As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. Gal 6:13  For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. Gal 6:15  For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature. 

So to understand chapter 5, the “therefore” spoken in 5:1 “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage”, depends on what came before in 4:26 But Jerusalem which is above is free, which is the mother of us all.  Gal 4:28  Now we, brethren, as Isaac was, are the children of promise. (See Acts 3:25; Rom 9:8 and Gal 3:29 for who are these children).  Gal 3:29  And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.  Gal 4:30  Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. Gal 4:31  So then, brethren, we are not children of the bondwoman, but of the free. 

The point Paul is making in chapter 4, on which 5 is based, is the Galatians are called to the promise as heirs of Jacob’s mother, the free woman to whom it was given and not of Hagar, Ishmael’s mother who was a bondwoman.  They have a certain liberty in this calling.  Hence the “therefore” commencing chapter 5. Later on in which he states Gal 5:11  And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.  In other words, he is not preaching circumcision. His answer to the need of gentile circumcision is better answered in 1Co 7:18  Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. 1Co 7:19  Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. 1Co 7:20  Let every man abide in the same calling wherein he was called.  Here he answers Tony’s and similar thoughts that the keeping of the commandments, of which the seventh day Sabbath is one, is the thing to do.  The same thing expressed by wise king Solomon Ecc 12:13  Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. 

So the liberty of Gal 5:1 is not against the law or to sin.  1Pe 2:16  As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.    Yahshua himself made reference to the duties of a free person in Him is not to sin, break the law.  Joh 8:33  They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Joh 8:34  Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. Joh 8:35  And the servant abideth not in the house for ever: but the Son abideth ever. Joh 8:36  If the Son therefore shall make you free, ye shall be free indeed.  Remember Gal 2:17  But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.  Rom 6:18  Being then made free from sin, ye became the servants of righteousness.  Lastly on verse 1 we know the bondage referred to is to do with circumcision mentioned in 2:3, 7, 8, 9, 12, and confirmed in Gal 5:2-3  Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing… 

Now onto “Justification”.  In 5:3-5 Paul contrast the two ways of salvation; through the law and through faith of the Messiah.  Those choosing the circumcised route under the law are “debtors to do the whole law” which included the Day of Atonement sacrifice of a lamb for the forgiveness of their sins.  Thus the Messiah’s sacrifice is “of no effect” to them, they are cleansed by the animal and justified by their keeping of that Leviticus 16 law.   In other words, if a transgressor or criminal is prescribed an act of penance in order to get absolution and they perform that act, they justifiably have achieved their absolution through their own action.  They can truly claim they justified themselves.  EXPAND WITH EXAMPLES OF PERSONS WHO PAY RIGHT PRICE FOR SOMETHING SO IT IS NOT A FAVOUR.  OR CHARGES A FAIR PRICE FOR SOMETHING AND WHEN ASKED HOW THEY CAN JUSTIFY THAT PRICE THEY GIVE A BREAKDOWN OF THEIR COSTS OR THE DIFFERENT MARKET PRICES AND THEIR PRICE ETC. 

There are scriptures that state one can get righteous with God through following His law. Possibly as Enoch and Isaiah.  Gen 6:9  These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.  It would have been unfair and unjust for God to kill Noah prematurely when he walked with Him and was perfect.  It could be said Noah earned his place.  On the other hand Gen 13:13  But the men of Sodom were wicked and sinners before the LORD exceedingly.  That Abraham could not even find ten righteous ones.  Not even to sufficient to gain his saving through mercy.  God does not justify the wicked or unrepented by saving them Exo 23:7  Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked.  Of all those in the Old Testament who we can fairly assumed were or will be saved we read how they pleased God by obeying Him Gen 18:19  For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him.  Gen 26:5  Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.  

As far as justification, God follows the same standards He passes onto us Deu 25:1  If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they shall justify the righteous, and condemn the wicked. (See also 1 kings 8:32).  Nehemiah understood the ways of God and the scale of justification.  Speaking to God he said Neh 9:33  Howbeit thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly:  (see also Job 4:17).  The book of Job is a long to and fro argument between Job and his friends on justification.  In the end God gives the verdict on what makes one justified or vindicated. 

Rom 10:5  For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.  Php 3:6  Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.  Those two New Testament verses repeat how one was able to be justified through obedience to God’s law before the arrival of the Messiah.  A statement on which he made in Eze  18:5  But if a man be just, and do that which is lawful and right, Eze 18:6  And hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour's wife, neither hath come near to a menstruous woman, etc etc Eze 18:9  Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord GOD. 

The New Testament also speaks of just people before the sacrifice of the Messiah.  John the Baptist and Luk 2:25  And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. (see also Luk 23:50). 

But then Paul moves onto a better sacrifice and way through the Messiah.  There are scriptures that show the transformation and difference.  Rom 10:3  For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.  Php 3:9  And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:  Gal 2:20  I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. Paul does not say he has stopped living a righteous life; but now does it for a different reason. 

Remember Gal 2:21  I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.  Rom 10:3  For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. Rom 10:4  For Christ is the end of the law for righteousness to every one that believeth.   Rom 2:26  Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?  Rom 3:21  But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;  Rom 4:13  For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. Rom 8:4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.  How do we walk after the spirit in faith? By doing the works of the law and hoping for the reward of the promise through faith.  Cornelius, called  a “just man” received the promise in Acts 10.   Jas 2:17  Even so faith, if it hath not works, is dead, being alone. Jas 2:20  But wilt thou know, O vain man, that faith without works is dead? Jas 2:21  Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?  “believeth” is not merely a mental concept; but one acted out in action and lifestyle. 

So to reiterate and make sure we understand.  If we keep circumcision and the law of God to the letter, we are prescribed forgiveness through the law which needed a temple for the sacrifice.  We do not need the Messiah to die for us having established our own righteousness.   We do not need grace / mercy.  However, with the destruction of the temple in A.D. 70 and the end of that animal sacrifice system, the only present way is through the Messiah.  He is our route and with Him comes grace and mercy as we have all fallen short of the mark to establish our own righteousness.  Paul realised this and that he and us need the mercy of God.  The same point Yahshua made in this parable Luk 18:10  Two men went up into the temple to pray; the one a Pharisee, and the other a publican.

Luk 18:11  The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. Luk 18:12  I fast twice in the week, I give tithes of all that I possess. Luk 18:13  And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. Luk 18:14  I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.  In Acts 13 Paul, in the synagogue on the Sabbath, speaks to Jews and gentiles on the transformation from faith in the animal sacrificial law to forgive sins onto that of the Messiah  Act 13:38  Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:

Act 13:39  And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.  In Hebrew 3 and 4 he warns hearers not to fall through unbelief as those in Moses time.  In other words as Romans and Habakkuk says, “the just shall live by faith”. 

Now for more on Romans 6:14 “Under Grace” and Tony’s comment “it always seem to come back to the law”.  The whole or almost the whole of civilisation and its economies are based on laws of the land?  Once everyone keeps the law there is no need for expenditure on investigations, judgements nor enforcement.  No need for social services, nor an array of other fields I will not list.  You would be hard stretched to find anything not based on a law.  Because of people’s selfish mind and actions we create laws.  So why find it so hard to grasp with God obedience to His laws is first and the foundation of Him? 

There cannot be any grace which means mercy, unless there is a law for which to grant mercy for breaking. Grace has a law associated with it; but the law has no grace.  Hence judges are given discretion to administer justice outside the strict precedent of the law. Luk 5:31  And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.  

Judgement by the law must have an element of mercy for the deserving.  Even prison sentences have remission for remorse and good behaviour.  Hence no condemnation for those in Yahshua.  He does not condemn; but saves by first making the culprit realise their action is a sin as stated by God.  Once they realise, if they sincerely repent He forgives not condemns, though like any judicial system an element of consequence or payment for the transgression may co-exist.  Either the payment being made by His blood or the culprit’s action. 

What does the title as taken from Rom 6:14 mean? Rom 6:14  For sin shall not have dominion over you: for ye are ‘not under the law, but under grace’.  Before we analyse what Paul was explaining in order to get his true teaching I think it is simple to first understand what he was not saying.  Rom 6:15  What then? shall we sin, because we are not under the law, but under grace? God forbid. So in the very next sentence he instantly dismisses any thought that he is teaching one can sin.  Sin being 1Jn 3:4  Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. So if we are still not to sin whether under the law or under grace what exactly does he mean?

It is the word “under” that causes the most confusion and secondarily “law”.  Does it refer to the whole law or one of the laws?  It is important whether “the law” is always talking about the same thing or varying between the whole law or one of them.  For instance if one broke a part of something, i.e. a table leg, do we not say they have broken the table, the whole thing the same as if they had broken all the legs and more?  Only those in the know would know whether “broken the table” referred to one leg or more.  So that is why I think one has to know the laws in order to understand the context of Paul’s teaching. Whether he is talking about all of or one of the laws and whether he is interchanging between them when using the words “the law”.  As Peter said in 2Pe 3:15  … even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; 2Pe 3:16  As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.  The message is clear, to understand Paul’s teaching learn from someone who knows and understands the law.  The same advice Paul told Timothy in 2Ti 2:15  Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.  2Ti 3:15  And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.  These holy scriptures being the Old Testament ONLY! 

Ok, back to the words of the title.  Grace, I think we all understand is the mercy of God.  So let us look at “under”.  On the board are all the New Testament verses containing both the words under and law. 15 of them.  I shall skip over the ones that do not give a clear understanding.

Rom 3:19  Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.  The law says all are under the law.  Every mouth, the whole world are guilty. 

Rom 6:14  For sin shall not have dominion over you: for ye are not under the law, but under grace. Sin shall not rule, or be above you when you are under grace rather than the law.  Because under the law it says if you sin you die.  Under grace you have access to Yahweh’s mercy which is superior to the law.  In December, I told an account of a man in court who had three unpaid court fines of over £1,300 part from 2003.  The prescribed penalty is normally a  prison.  However, due to what he said to the judge and only having £40, his punishment was reduced to £2.50 by the mercy of the judge. 

Rom 6:15  What then? shall we sin, because we are not under the law, but under grace? God forbid. Already covered.  

1Co 9:20  And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;. The Jews were given the law; but the law was not only for the Jews.  We read in Rom 3:19 above “every mouth”, all the world is under the law of God. They were given the oracles; but to pass onto those who were not there and future generations. Act 7:38  This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:  Similarly the law, Yahweh’s instruction, was given to Adam not Eve; yet that did not make her innocent when she transgressed it.  Hence she suffered the same fate of separation from God as Adam. 1Ti 2:14  And Adam was not deceived, but the woman being deceived was in the transgression.  Luk 12:47  And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. Luk 12:48  But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.  Rom 2:12  For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;.  The concept is clear, ignorance is no excuse.  Receiver of the law or not, all who transgress get beaten with stripes. 

1Co 9:21  To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.  Those “without law” are not without law to God.  Meaning they still have an obligation to obey the laws of God their creator.  They however, come under the law to Christ, Yahshua the Messiah.  God’s son.  Since Father and son concur and are one; son being Word of the Father, they give the same instructions; do not sin.  

1Co 14:34  Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. This implies to be “under” something (or someone) is to submit to it.

Gal 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.  As said above, the curse of the law is its penalty.  Death if one breaks it unless forgiven by a blood sacrifice through the priests or High priest on the Day of Atonement. 

Gal 3:23  But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. It does not end with unto the faith which should afterwards come; but be “revealed”.  Meaning the faith was there; but not seen or understood.  We know the difference that was “revealed” was the Messiah.  So he was there before; but not revealed.  Yahshua and the apostles used the teachings of the law and prophets to reveal the Messiah in the Old Testament.  Just like Philip did with the Enouch in Acts 8.  In 1 Cor 10:1-4 we read how those of in the church in the wilderness with Moses were baptised onto the saviour and drank from His spiritual rock.   So before the revealing of faith in the Messiah, persons were kept under the law, which was a schoolmaster teaching us obedience through words; but without knowledge.  Once the knowledge has come, no more schoolmaster.  Similar to raising a child we expect them to do as they are told for reasons their little brains cannot understand.  Hence they commonly ask why can’t I touch the fire, why can’t I play in the road, why can’t I walk along this four inch wall high above the ground.  Gal 3:24  Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.  Gal 3:25  But after that faith is come, we are no longer under a schoolmaster. 

Gal 4:4  But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, Gal 4:5  To redeem them that were under the law, that we might receive the adoption of sons.

Gal 4:21  Tell me, ye that desire to be under the law, do ye not hear the law?  Gal 5:18  But if ye be led of the Spirit, ye are not under the law.  Time does not permit me to go into a full explanation of these two verse.  A 70 week time prophecy was given in Daniel 9:24-27 in respect of the coming of the Messiah “to redeem them that were under the law”.  The same way God sent Moses to redeem them that were under His covenant with Abraham.  All of Israel’s family went into Egypt as a unit.  All came out as a unit and were put under God’s law at Mount Sanai, one of which was priestly animal sacrifices for forgiveness of sins. The Messiah came to redeem them from that forgiveness law unto a better one, faith in the Messiah.  Paul tells them not to desire to be back under the law of animal sacrifices. 

Heb 7:11  If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? Heb 10:28  He that despised Moses' law died without mercy under two or three witnesses:  Here in Heb 7:11 we see the connection with Gal 5:4. 

Eph 2:8  For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: The scripture does not stop at “by grace are you saved” it continues to add “through faith”.  Therefore the faith comes before the grace.  Scripture also talks about what faith is in Heb 11.  One example being Abraham’s action of offering his son showed his faith.  The same with Rehab in Joshua.  Her faith was backed by an action.  Remember James’ explanation above?  Here are some additional verses  Jas 2:18  Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Jas 2:24  Ye see then how that by works a man is justified, and not by faith only. Jas 2:26  For as the body without the spirit is dead, so faith without works is dead also.  

The faith is the confidence or belief in what God has promised.  His promise was conditional.  If man did A, B, C, i.e. obey Him.  He would do X,Y,Z.  It was conditional. Therefore faith comes with a condition which requires our action or works.  Paul, later in the same Ephesian’s letter, at 4:28 says “Let him that stole steal no more”.  He adds Eph 4:23  And be renewed in the spirit of your mind; Eph 4:24  And that ye put on the new man, which after God is created in righteousness and true holiness. 

Jas 4:17  Therefore to him that knoweth to do good, and doeth it not, to him it is sin.  An unrepented sinner does not get into heaven.  So blessed is the one who does not sin or knows what is sin and repents of it Luk 15:7  I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.  Luk 13:3, 5  I tell you, Nay: but, except ye repent, ye shall all likewise perish.

So from start to finish. Before, during and after the Messiah.  By prophets before Him, Himself and apostles after Him we are told know what is sin and repent of the same.  What is repentance? Is it simply being or saying sorry, yet continuing to do the deed?  No it is to stop doing the act and turn to doing the right act.

Exo 32:14  And the LORD repented of the evil which he thought to do unto his people.   Jer 18:8  If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them.  Eze 18:30  Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.   Act 26:20  But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.  See also Jon 3:9-10; Jer 26:3, 13; Eze 14:6, 18:30; Jona 3:9; Acts 3:19.

We are constantly given the wrong meaning of biblical words by religious teachers.  This reduces the likelihood of us applying the true meaning to our lives and make the necessary changes. So if next week after week you have continued to do the same wrong act, follow the same pattern or wrong belief, you have not truly repented.  God is the same yesterday, today and forever.  One standard of salvation to all.  Faith through His word. 

The confusion comes in not knowing the difference between righteousness of self which very few achieve and of God.  Works of obedience and works for salvation.   The latter confusion being brought to the New Testament through the Church of Rome and its popery.  i.e. that the Pope can forgive ones sins through works of salvation prescribed by them.  Saying so many prayers, paying so much money, doing certain things or good “works”.  Though they do have a place i.e. Mat 25:35  For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: etc

Mat 25:38  When saw we thee a stranger, and took thee in? or naked, and clothed thee? etc

Mat 25:40  And the King shall answer  …, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Mat 25:41  Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: Mat 25:42  For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:  Scripture does not say such actions without repentance for the sins one has done cancels them out. 

We are told to do works of obedience as spoken by James and others i.e. keep the commandments of God; but not works of salvation as circumcision as spoken by Paul.  It is imperative we know the difference.  Salvation, unless one is perfect and has the temple to fulfil the animal sacrificial law is by the mercy of God (grace), through faith in His son’s atoning blood.

In the afternoon study we shall talk about the book of life in which those saved names are written.  You brethren are written in the book of life and only you can cause your name to be taken out.  One way is through your failure to do something through choice or misunderstanding of scripture through being deceived.  

Jas 1:14  But every man is tempted, when he is drawn away of his own lust, and enticed.

Jas 1:15  Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.

Mat 12:36  But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. Mat 12:37  For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

Mat 13:45  Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:

Mat 13:46  Who, when he had found one pearl of great price, went and sold all that he had, and bought it.

Mat 13:47  Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:

Mat 13:48  Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. Mat 13:49  So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, Mat 13:50  And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. There will be a resurrection of the just and unjust; but one will go into everlasting life and the other to the furnace.  The division being Rom 2:13  (For not the hearers of the law are just before God, but the doers of the law shall be justified. Rev 3:11  Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.

So we have come full circle using Paul’s writings to understand his writings.  In Gal 5:4 it could be read one under grace does not have to keep the Law; Gal 5:4  Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. But as Peter says, those unlearned may come up with that conclusion not putting the word “law” in the specific context of circumcision mentioned verses 2 and 3. Gal 5:2  Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.    Gal 5:3  For I testify again to every man that is circumcised, that he is a debtor to do the whole law.  Rom 2:13 clarifies who is justified “the doers of the law shall be justified”.     This fits the whole bible’s context, teaches of God, the prophets, Messiah and apostles. 

Friends we all know we fight not flesh and blood only in this world.  Yet we are to more fear those that can lead us to separation from our loving and merciful Father.  At those times remember, 2Pe 2:9  The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:  We will all sin; but be assured knowledge of sin is paramount because 1Jn 1:9  If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.  This MUST be known and done before we leave this earth as at that time Rev 22:11  He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 

Rev 22:14  Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. 

Shalom