The following is a statement about “law” in general.
Romans 4:15b
…where there is no law, there also is no violation [parabasis].
The word parabasis used in this verse literally means “an overstepping.” Metaphorically, as used here, the sense is a violation of law (perhaps deliberate). Some versions chose the word “transgression.” As this verse states, if there is no law, there cannot be “a violation,” e.g., if there is no speed limit sign, a driver cannot get cited for speeding.
This same Greek word occurs in the following verse.
Romans 5:14
14 Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense [parabasis] of Adam, who is a type of Him who was to come.
This verse refers to the specific “offense” (parabasis—violation, transgression) Adam committed. Perhaps the NASB could have chosen “violation” because Adam violated the law to not eat of a particular tree. There are only seven occurrences of this word and it could be argued that they all relate to the violation of either this “do not eat” law or violations of the Mosaic Law. In other words, there needs to be a law for there to be a parabasis—no law no parabasis.
Another word used in the context of Adam is the Greek word paraptóma. Of the 21 occurrences of this word, five are also in Romans Chapter 5.
Romans 5:15–18 (Berean Literal Bible)
15 But so also the gift is not like the trespass [paraptóma]. For if by the trespass [paraptóma] of the one [Adam], the many died, how much more did the grace of God and the gift in grace, which is of the one man Jesus Christ, abound to the many! 16 And the gift is not as through one having sinned. For truly the judgment from one was unto condemnation; but the gift is out of many trespasses [paraptóma] unto justification. 17 For if, by the trespass [paraptóma] of the one [Adam], death reigned through the one [Adam], how much more will those receiving the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ! 18 So then, just as through one trespass [paraptóma], it is unto condemnation to all men, so also through one act of righteousness it is unto justification of life to all men.
The word paraptóma has a literal sense of “a falling away after being close beside.”[1] It is always used figuratively in the NT and, at least in the NASB, is always translated as “trespass(es)” or “transgression(s).” If paraptóma is to be distinguished from parabasis, as it appears to be in Romans 5, then paraptóma is indicating something other than a parabasis. In reference to Adam, paraptóma emphasizes not his breaking of a specific law but his breaking of a relationship between he and God.[2] In this context, this word describes Adam’s “fall” from his righteous standing before God. In Romans 3:23, this is generalized in the declaration, “…all have sinned and fall short [hustereó] of the glory of God.”
Based on vv. 14 and 16 above, we can see that from the time of Adam’s expulsion from the garden until the Mosaic Law, there was “sinning” [hamartanó] and “falls” [paraptóma] but no “violations” [parabasis] because there was no law in that period.[3] Archaeological discoveries indicate that there were laws established by various kings during this time period, but violations of those laws are not in view in this section.[4]
Typically, if there is a law, then there is a prescribed penalty associated with a violation of that law, e.g., “If you eat from that tree, then you will die (prescribed penalty).” The Mosaic Law has many such laws and associated prescribed penalties. As stated in Romans 4:15b, if there is no law, there is no violation. If there is no violation, there is no penalty. However, while there may be no penalty, there may still be consequences for “falls.”
We see several examples of this in the period post-Eden and pre-Mosaic Law—a period of no law. Consider Cain, the first offspring of Adam and Eve.
Genesis 4:7 and 8
7 “If you do well, will not your countenance be lifted up? And if you do not do well, sin [chatta’ah[5]] is crouching at the door; and its desire is for you, but you must master it.” 8 Cain told Abel his brother [let’s go out into the field[6]]. And it came about when they were in the field, that Cain rose up against Abel his brother and killed him.
As a result of killing (murdering) his brother, God pronounced serious consequences for Cain.
Genesis 4:11 and 12
11 “Now you are cursed from the ground, which has opened its mouth to receive your brother’s blood from your hand. 12 “When you cultivate the ground, it will no longer yield its strength to you; you will be a vagrant and a wanderer on the earth.”
There is no record in Scripture up to this point indicating a prescribed law with an associated penalty concerning murder. Nevertheless, Cain suffered serious consequences.
In the context of this section on “Sin and Law,” we are making a distinction between “prescribed penalties” and “consequences.” In the case of the verbal law in the garden and the written Mosaic Law, there are prescribed penalties associated with violations. In the case of Cain, and others, they did not experience prescribed penalties but experienced consequences. Obviously, a penalty can be considered a consequence, but we are making the point that Cain did not violate a verbal law, like the one in the garden, or a written law, like the Mosaic Law, yet there were consequences.
See also the record of Abraham and Abimelech.
Genesis 20:6 and 9
6 Then God said to him [Abimelech] in the dream, “Yes, I know that in the integrity of your heart you have done this, and I also kept you from sinning [chata] against Me; therefore I did not let you touch her. … 9 Then Abimelech called Abraham and said to him, “What have you done to us? And how have I sinned [chata] against you, that you have brought on me and on my kingdom a great sin [chataah]? You have done to me things that ought not to be done.”[7]
This occurred well before the Mosaic Law, i.e., during a period of “no law”—we put this in quotes because, as will be seen, there is always “law.” In Egypt where Abimelech lived, there may have been a written law that prohibited adultery (see fn above regarding ancient near eastern law); or, perhaps it was just “understood” that adultery was wrong. Abimelech was not surprised by the potential negative consequences of adultery; he was only surprised and distraught to learn that Sarah was married to Abraham.
The following is also a good example.
Genesis 18:20
20 And the LORD said, “The outcry of Sodom and Gomorrah is indeed great, and their sin [chatta’ah[8]] is exceedingly grave.
This again was obviously pre-Mosaic Law, i.e., “no law.” However, it is well known what happened to Sodom and Gomorrah. Again, there may have been laws in place in these kingdoms, but God would not be “enforcing” those laws. What they were doing was violating a type of “law” that God recognized and, therefore, they were subject to the consequences, in this case punishment, associated with their violations. We note that God does not always actively engage in executing judgment; more often violations are allowed to continue with “natural” consequences following (see Romans 1:18–32). However, there will ultimately be a reckoning.[9]
So, from these examples, we see that there must be “unspoken” or “unwritten law” which warrants consequences (not prescribed penalties). This concept is reflected in the physical laws that govern the universe that God created. For example, nowhere is it written or spoken that there is something called “gravity.” However, defying or ignoring the “law of gravity” by jumping out of a tall building will result in consequences. There are numerous such physical laws. However, there are also what we might refer to as “moral laws.” These laws are based on God’s attributes or His nature. This type of law is sometimes referred to as “natural law.”[10] The expressions “moral law” or “natural law” do not occur in Scripture, but the sense of the expressions is communicated in the following.
Romans 2:14 and 15
14 For when Gentiles who do not have the [Mosaic] Law do instinctively [phusis[11]] the things of the [Mosaic] Law, these, not having the [Mosaic] Law, are a law to themselves, 15 in that they show the work of the [Mosaic] Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them,
This intangible, moral law can also be seen in the following.
Romans 1:18–21
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, 19 because that which is known about God is evident within them; for God made it evident to them. 20 For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. 21 For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened.
The Romans 1 section above points to the fact that God put physical laws in place when He created the heavens and earth that reflect His “invisible attributes” [v.20]. Generally speaking, God is not a god of chaos (or darkness) but of order (and light). Order requires laws, whether they be physical laws or moral laws. Without physical laws there would be chaos—the absence or ignorance of moral law means moral chaos or lawlessness. We might consider that Jesus summed up all moral law in the statement, “Love God; love your neighbor” [Matthew 22:36–39]. These laws have been and are always right and good. So, we can say that there has never been a time when there was no law.[12]
We do not know how these moral laws are communicated to a person’s conscience.[13] What is obvious is that these laws can be ignored and that the conscience can be molded towards evil rather than molded towards good.
We also note the latter part of Romans 5:13.
Romans 5:13b
but sin is not imputed when there is no law.
In context, this refers to the period of pre-Mosaic Law, when there was “no law.” “Not imputed” can be understood as “not charged.” If there’s no law, a person cannot be charged for breaking a law. However, this does not mean that there were not or will not be consequences as the records of Cain, Abimelech, and Sodom indicate.
Regarding “sin” and the Mosaic Law, consider the following.
Romans 5:20
20 The [Mosaic] Law came in so that the transgression [paraptóma] would increase; but where sin increased, grace abounded all the more,
Just to distinguish paraptóma from parabasis, we are going to use the word “falls” for paraptóma (as in “a falling away;” whereas parabasis is more at “a violation”). In this verse, we see “falls” and “sin” equated—when Mosaic Law came in falls increased—sin increased. As covered earlier, there were both falls and sins pre-Mosaic Law but here we have an “increase” in falls and sin with the advent of the Mosaic Law. We should make clear that the Mosaic Law is more than the “Ten Commandments.” The most common phrase in Scripture regarding the Hebrew canon is “the Law and the Prophets.”[14] “The Law” in this expression refers to The Mosaic Law and is generally understood as a reference to the five books of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.
This verse in Romans indicates that when the Mosaic Law was introduced, it codified, at least in part, the moral law of God. Codified law “increases” falls in the sense that falls are now obvious. Perhaps a better translation might be “the Mosaic Law came in with the result that falls increased.” It was not God’s intention in introducing the Mosaic Law that it would increase (create more) falls. Quite the contrary. God’s intent was to limit falls in order to maintain a civil society that would eventually produce the Messiah. This is covered in Galatians.
Galatians 3:19
19 Why the [Mosaic] Law then? It [the Mosaic Law] was added on account of the violations [parabasis],[15] [the Mosaic Law] having been ordered through angels at the hand of a mediator [Moses], until the Seed [Christ, the Messiah] would come to whom the promise [of the spirit[16]] had been made.
The phrase “on account of” can be understood as “for the purpose of identifying violations and prescribing penalties or punishments” which would discourage violations.
The Mosaic Law also served to reveal, to anyone who had a heart to know, how short of righteousness they were falling since that law identified standards of what is holy and righteous and good [Romans 7:12]. A humble person could recognize their falling short of this standard and come to the realization of a need for a Messiah, a savior.[17]
This brings us to the next point. The “weakness” of the Mosaic Law, or any law, is that no law can make a person obey it.
Romans 8:3a
3 For what the [Mosaic] Law could not do, weak [astheneó[18]] as it was through the flesh…
The Mosaic Law is “weak” (as is any law) with respect to making anyone obey or literally making anyone righteous. It can also be said that it is not so much that the Mosaic Law is weak as it is that people are weak. Even if a person wants to obey the Law, they will at times fall short of its requirements [Ecclesiastes 7:20]. And, as James declares…
James 2:10 (ESV)
10 For whoever keeps the whole [Mosaic] law but fails [ptaió] in one point has become guilty of all of it.
See also…
Galatians 3:10 (ESV)
10 For all who rely on works of the [Mosaic] law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law [the Mosaic Law], and do them.”
The following is perhaps the most significant statement concerning the “weakness” of the Mosaic Law.
Galatians 3:21b
21 …if a law had been given that was able to impart life [zóopoieó], then righteousness would indeed have been based on law.
In Scripture, “life” frequently refers to eternal or everlasting life, that is, ultimately living with God and Jesus Christ in a new heaven and earth “in which righteousness dwells” [2 Peter 3:13]. Living in that place necessitates having inherent righteousness. It should be obvious that no set of “do‑this-don’t-do-that” laws can literally make a person righteous in the sense that God is righteous, that is, not even being tempted with evil [James 1:13]. The best any set of laws can do is to provide a guide. Hence, the Mosaic Law is described as a “guardian” or “tutor” until Christ.
Galatians 3:23–25
23 But before faith came, we were kept in custody under the [Mosaic] Law, being confined for the faith that was destined to be revealed. 24 Therefore the [Mosaic] Law has become [has been] our guardian [paidagógos[19]] to lead us to [until] Christ, so that we may be justified by faith. 25 But now that faith has come, we are no longer under a guardian.
The Mosaic Law served to codify what is good behavior and what is bad behavior. It also provided instructions[20] which included the building of the Tabernacle and various sacrifices that all foreshadowed the Christ. However, that law could only hope to encourage good behavior and limit bad behavior. It could not make anyone act righteously without fail or literally make a person righteous.
These above verses have covered the Mosaic Law—its nature, its purpose, and its weakness. Now that Christ has come and accomplished what was asked of him by his Father, there is a new “law” in place. But, before we get into that, we might consider the “law” or “principle” on which a person can be considered righteous (that is, qualified for everlasting life).
Romans 3:27 (Berean Literal)
Where then is boasting? It has been excluded. Through what principle [nomos]? That of works [of the Mosaic Law]? No, but through the principle [nomos] of faith.
The word “principle” here is the same Greek word typically translated “law.” “Law” connotes “do this…don’t do that,” so “principle” is perhaps a better choice so as to not point to a specific act. Righteous standing before God has always hinged on trusting God and not trusting in one’s own works, even a work described in the Mosaic Law.[21] This is one of the main points made in Romans 4 regarding Abraham who was considered righteous well before the Mosaic Law based on his trust in God. Abraham obeyed God’s directive to move; he believed God’s promise regarding him having a son; he acted on God’s directive to sacrifice his son; he carried out God’s command regrading circumcision. All these acts were indications of (“proved”) his trust. James makes this point.
James 2:21 and 22
21 Was not Abraham our father justified by works when he offered up Isaac his son on the altar? 22 You see that faith [trust] was working with his works, and as a result of the works, faith [trust] was perfected;
Genuine trust is an “inside job” that is evidenced by outward actions. Action alone does not evidence trust. Action “perfects” trust. It might seem that James is contradicting Paul, but he is addressing a different issue. It is evident in what Paul wrote that righteousness before God hinges on trust. James’ point is that genuine trust will be evidenced in works. The word “works” as Paul sometimes used it has a different sense than the way James used it here.
To restate a point, trusting God can be reckoned as righteousness before God but this does not make a person inherently righteous.[22] Being reckoned righteous is a legal standing before God. A person who trusts in Christ will receive the gift of holy spirit which is a “gift of righteousness” [Romans 5:17], but that gift does not make a person righteous. That gift is only of benefit to the one who seeks to be righteous and act righteously. It is no guarantee of either, at least in the here-and-now. It is a guarantee of being “changed” and to be “like Christ” [see 1 Corinthians 15:52 and 53;[23] 1 John 3:2].
To this point we have considered what we are referring to as moral law which can be understood to be anything and everything that God considers right and good. We also considered the Mosaic Law which codified at least in part what God views as right and good. We have also touched upon the law/principle of trust upon which hinges righteousness before God as opposed to “works of the Law.”[24] There are yet a couple more “laws” that should be considered.
Romans 7:21–23
21 I find then the principle [nomos] that evil is present in me, the one who wants to do good. 22 For I joyfully concur with the law [nomos] of God in the inner person, 23 but I see a different law [nomos] in the members of my body waging war against the law [nomos] of my mind, and making me a prisoner of the law [nomos] of sin, which is in my members.
Earlier, in Romans 3:27, we saw that the word nomos can have the sense of “principle,” as well as “law.” The difference in meaning can be subtle and depends on the context. Where “principle” can be distinct is in the sense of something that is a foundation, e.g., there are “laws” based on the “principle” of “do no harm to your neighbor.” Here, in Romans 7, the character speaking is describing the situation where he knows what is good and right and wants to do what is good and right but finds that he ends up doing what is bad and evil. This happens so consistently that he describes it as “the law of sin” dominating “the law of his mind.”[25] This is handled in some detail in the section, “Sin as a Condition.” The “answer” to this “law of sin” is our next consideration.
The Law of the Spirit of Life in Christ Jesus
With respect to those who have believed on the Lord Jesus Christ, the following new “law” is of utmost significance.
Romans 8:1 and 2
1 Therefore there is now no condemnation at all for those who are in Christ Jesus. 2 For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.
We are aware that some versions handle v. 2 like this: “For the law of the Spirit of life has set you free in Christ Jesus.” The difference is in the placement of the phrase “in Christ Jesus.” Both options are grammatically legitimate. We prefer the way the NASB handles it as cited above and hope to demonstrate why that is. We are also aware that, no matter which way it is translated, there are numerous views on what these verses are communicating. We will present our view and leave it to the student of Scripture to draw their own conclusions.
We will begin by considering the following phrase: “the law of the Spirit of life in Christ Jesus.” For starters, we will change “Spirit” to “spirit” because capitalizing it is a translator’s choice and capitalizing it can imply a certain meaning in some minds. There was no upper/lower case in the original text. We suggest the following phrasing and will endeavor to document why this approach is legitimate.
Read the phrase as follows:
the law of … [pause] … the spirit of life … [pause] … in Christ Jesus.
We will first focus on the phrase in the middle. Romans 8:2 is the only place where the expression “the spirit [pneuma] of life [zóé]”occurs, however, consider the following.
1 Corinthians 15:45
45 So also it is written, “The first MAN, Adam, BECAME A LIVING SOUL [psuché zaó].” The last Adam became a life-giving spirit [pneuma zóopoieó].
This verse draws a contrast between Adam (“the first man”) and Christ (“the last Adam”). The first part of the verse is a reference to Genesis 2:7 (quoted from the Septuagint).
Genesis 2:7 (Brenton’s Septuagint Translation)
7 And God formed the man [Adam] of dust of the earth, and breathed upon his face the breath of life, and the man became a living soul.
God “breathed” the “breath of life” into Adam. That “breath-life” from God animated Adam. Prior to that he was just “dust of the earth.” That same “breath-life” has been passed on to all Adam’s progeny. In contrast, Christ (“the last Adam”) became a “spirit,” a “life-giving” spirit. This occurred when God raised him from the dead. In this context, “spirit” does not mean that Christ became an angel or some other similar spirit being. After his resurrection, Christ still had flesh and bones.
Luke 24:39
39 “See My hands and My feet, that it is I Myself; touch Me and see, for a spirit does not have flesh and bones as you see that I have.”
In this verse, “spirit” could be understood in the sense of a “ghost.” The disciples thought they might be seeing some sort of spirit apparition and Christ assured them that was not the case. While Christ had “flesh and bones,” what animated his flesh and bones was not “breath-life” but “spirit-life.” He had been given a new kind of “spirit‑life” when he was resurrected from the dead.[26]
This new life can also be seen in the following.
1 Peter 3:18 and 19
18 For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit; 19 in which also He went and made proclamation to the spirits now in prison,
The phrase “in the spirit” [v. 18] can legitimately be translated as “by the spirit.” In our view, “by the spirit” could refer to “the spirit of life” referred to in Romans 8:2. In the next verse [v. 19], “in which” can also be rendered “by which.” It was by the enablement of that “spirit of life” that Christ, after his resurrection, “went and made proclamation to the spirits now in prison.” In his pre-resurrection breath‑life body, Christ could not have accessed that spiritual realm.
We should also consider the expression “spiritual body” in 1 Corinthians 15.
1 Corinthians 15:44
44 it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body.
The context here is about those who have believed on Christ and their future change but is applicable to Christ as well. This new “spiritual body,” animated by spirit-life, was necessary in order for Christ to be able to access/live in the spiritual realm as well as in the physical realm after his resurrection. The same will be true for all those who have believed on him.[27]
1 Thessalonians 4:16 and 17
16 For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. 17 Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.
There is no way believers will be able to “meet the Lord in the air” in their current “breath-life” “natural bodies.” Also, Christ is described as being at the right hand of God [Romans 8:34]. If believers are with him, they will need to have a “spiritual body” like Christ’s body that is now animated by spirit‑life. We note the following verse in this context.
2 Corinthians 5:16
16 Therefore from now on we recognize no one according to the flesh; even though we have known Christ according to the flesh, yet now we know Him in this way no longer.
The resurrected Christ is different than the Jesus that walked on the earth. He had “breath-life” then, but now he has “spirit-life.” In the future, those who have believed on him will enjoy that “spirit-life” as well.
1 John 3:2
2 Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is.
1 Corinthians 15:49
49 Just as we have borne the image of the earthy, we will also bear the image of the heavenly.
Philippians 3:20 and 21
20 For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ; 21 who will transform the body of our humble state [tapeinósis] into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself.
Because Christ is animated by “spirit-life,” at times, he is referred to as “The Spirit.”
Revelation 22:17a
17 The Spirit and the bride say, “Come.”
2 Corinthians 3:17a
17 Now the Lord is the Spirit…
Romans 8:26 and 27
26 In the same way the Spirit [Christ] also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself [Christ] intercedes for us with groanings too deep for words; 27 and He [God] who searches the hearts knows what the mind of the Spirit [Christ] is, because He [Christ, the Spirit] intercedes for the saints according to the will of God.[28]
Getting back to Romans 8:2, we have shown how the phrase “the spirit of life” can refer to the spirit-life that animated Christ’s body at his resurrection. Based on this, we take the last phrase, “in Christ Jesus” literally as the “spirit of life” that is “in” Christ Jesus. That spirit is what animates his body just as “breath-life” was “in” him and animated his body before his death.
We will now consider the first phrase in Romans 8:2, “the law of.” This “law” refers to the spirit‑life that now animates Christ. Rather than “the law of Moses” written on tables of stone,” this new “law” is “the law of the spirit” written on the heart. This was promised in the OT.
Jeremiah 31:33 and 34
33 “But this is the covenant which I will make with the house of Israel after those days,” declares the LORD, “I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. 34 “They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the LORD,’ for they will all know Me, from the least of them to the greatest of them,” declares the LORD, “for I will forgive their iniquity, and their sin I will remember no more.”
A reference to this prophecy occurs in Hebrews.
Hebrews 10:16 (ESV)
16 “This is the covenant that I will make with them after those days, declares the Lord: I will put my laws on their hearts, and write them on their minds,”
The subject in Chapter 10 is Christ, so he is closely associated with God’s laws being put into peoples’ hearts.[29]
In his resurrected form, Christ is not only animated by “the spirit of life” that he received from God at resurrection, but he is able to give of that spirit to those who believe on him. It is important to note that the complete fulfillment of the prophecy in Jeremiah is yet future. The fulness of that spirit gift is yet to be revealed when all those who have believed on him will be changed and have bodies like his. However, here-and-now, that spirit-gift is both “power” and a “helper.”
Acts 1:4–9
4 Gathering them together, He [Jesus] commanded them not to leave Jerusalem, but to wait for what the Father had promised, “Which,” He said, “you heard of from Me; 5 for John baptized with water, but you will be baptized with the Holy Spirit [the spirit-gift] not many days from now.” 6 So when they had come together, they were asking Him, saying, “Lord, is it at this time You are restoring the kingdom to Israel?” 7 He said to them, “It is not for you to know times or epochs which the Father has fixed by His own authority; 8 but you will receive power when the Holy Spirit [the spirit-gift] has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” 9 And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight. 10 And as they were gazing intently into the sky while He was going, behold, two men in white clothing [angels] stood beside them. 11 They also said, “Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven.”
The fulfillment, at least in part, of God’s promise in Jeremiah and Jesus’ promise to his disciples occurred on the day of Pentecost. Peter describes it as follows.
Acts 2:32 and 33
32 This Jesus God raised up, and of that we all are witnesses. 33 Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit [the spirit-life], he has poured out this that you yourselves are seeing and hearing.
This “promised spirit” that Christ received that brought him back to life and that he “pours out” to those who believe on him is both power and a helper. What makes this spirit of life a “law” is that the power and help will never be at odds with God. That spirit of life is inherently righteous[30] and can only empower what is righteous.[31] The challenge is that those who have believed on Christ and have therefore received this spirit-gift still have “breath-life” bodies and not the new body that Christ has. The “breath‑life” body is not inherently righteous and, in fact, is “weak” with respect to righteousness. What believers are encouraged to do is to align their thinking with the spiritual reality of Christ and the reality of the spirit-gift so that Christ and the gift can take precedence in intent and action.
Colossian 3:1–4
1 If [since] then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. 2 Set your minds on things that are above, not on things that are on earth. 3 For you have died, and your [everlasting] life is hidden with Christ in God. 4 When Christ who is your [everlasting] life appears, then you also will appear with him in glory.
Romans 8:6
5 For those who are according to the flesh set their minds on the things of the flesh, but those who are according to [in accordance with or in union with] the Spirit [spirit-life-Christ], the things of the Spirit [the spirit-life-Christ]. 6 For the mind set on the flesh is death, but the mind set on the Spirit [the spirit-life-Christ] is life and peace,
The body animated by “breath-life” is sometimes referred to as “the flesh.” This “flesh” is characterized by intents and actions that are contrary to God’s righteousness. Rather than allowing “the flesh” to dominate, the believer is encouraged to promote “the spirit.” The use of “spirit” in this verse and some subsequent verses can be taken as a reference to the spirit-gift the believer receives, but it may also include “The Spirit,” that is, Christ. The point being that there is no separation between Christ as “The Spirit” and the spirit-gift at work in the believer in terms of righteousness. There is, as well, obviously no separation in terms of righteousness between Christ and God. We make the assumption that Christ is now inherently righteous as is God—neither can be tempted with evil.[32] So, there is a connection, or better yet, a union with God (who is spirit [John 4:24]), the spirit‑life-Christ, and the spirit-gift. We do not know how spirit-to-spirit communication occurs but there obviously is communication.
This new “spirit-life” body of Christ is what each believer is a “part” of because they have the spirit-gift.
1 Corinthians 12:27
27 Now you are Christ’s body, and individually members of it.
Romans 12:5
5 so we, who are many, are one body in Christ, and individually members one of another.
1 Corinthians 12:12
12 For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ.
Christ is the “head” of this body [Colossians 1:18] and believers are members in particular.[33] So, by way of the spirit-gift, all believers are literally in union with the “spirit-life” body of Christ. Eventually, all who have believed on Christ will be changed by that spirit-gift and be like the spirit-life-Christ.
1 Corinthians 15:50–53
50 Now I say this, brethren, that flesh and blood [breath-life bodies] cannot inherit the kingdom of God; nor does the perishable [phthora] inherit the imperishable [aphtharsia]. 51 Behold, I tell you a mystery; we will not all sleep, but we will all be changed [allassó], 52 in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable [aphtharsia], and we [who are alive] will be changed [allassó]. 53 For this perishable [phthora] must put on the imperishable [aphtharsia], and this mortal [thnétos] must put on immortality [athanasia].
1 Thessalonians 4:16 and 17
16 For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. 17 Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.
In order for there to be “everlasting life” guaranteed, there needs to be inherent righteousness, i.e., cannot be tempted with evil. This, in part, is what it means to be truly righteous.
What we see in the above verses is perhaps another sense in which “the spirit of life in Christ Jesus” is a law. This ultimate change to imperishable and immortal will occur, guaranteed.
Ephesians 1:13 and 14
13 In Him, you also, after listening to the message of truth, the gospel of your salvation– having also believed, you were sealed in Him [the spirit-life Christ] with the Holy Spirit [the spirit-gift] of promise, 14 who [which] is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory.
We also see the following encouragement/command in Galatians.
Galatians 5:16
16 But I say, walk by [live by] the Spirit [the spirit-gift], and you will not carry out the desire of the flesh.
To summarize, the spirit-gift and the spirit-life-Christ are in union with God’s “invisible attributes”—His holiness, righteousness, justice, mercy, love, etc. The new “law” of the spirit of life in Christ Jesus encompasses all that God would intend, say, or do. This new “spirit” law sets all those who believe on Christ “free from the law of sin and death.”[34] There is no amount of “law” that can account for what is righteous in every possible circumstance. What it means to love your neighbor can vary dramatically based on circumstances. Only through “walking by the spirit” is it possible to know and do what is the right thing (the righteous thing) in every circumstance.
Those who have believed on Christ are to live in union, in agreement with this new “law.”
1 Corinthians 9:21
21 to those who are without law, as without law, though not being without the law of God but under the law of Christ, so that I [Paul] might win those who are without law.
Galatians 2:20
20 “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me [by way of the spirit-gift]; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me.
Galatians 4:6
6 Because you are sons, God has sent forth the Spirit of His Son [the spirit-gift] into our hearts, crying, “Abba! Father!”[35]
This new life involves knowing these truths, being responsive to the spirit-gift, and manifesting the spirit-gift [1 Corinthians 12:7[36]]. Acting contrary to this new law can and will result in consequences. However, obedience to that law will result in “fruit” being evidenced.
Galatians 5:22, 23, and 25
22 But the fruit of the Spirit [spirit-gift] is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control; against such things there is no law. … 25 If [since] we live [have everlasting life] by the Spirit [the spirit-life-Christ and the spirit-gift], let us also walk by [keep in step with] the Spirit [the spirit-life-Christ and the spirit-gift].
See also…
James 1:25
25 But one who looks intently at [or “into”] the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does.
In conclusion, the only “law” that is of ultimate concern to a person who has accepted Christ is “the law of the spirit of life in Christ Jesus.” May we live “up” to that law.
[1] This is perhaps where the expression “the fall of Adam” originates.
[2] This might be viewed as Adam (and Eve) breaking the covenant relationship they had with God.
[3] A possible exception is Genesis 9:5 and 6 where God instituted the death penalty for murder.
[4] For information on ancient near eastern law, see: https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/law-ancient-near-eastern; https://en.wikipedia.org/wiki/Code_of_Ur-Nammu.
[5] This is the first occurrence of this Hebrew word. It is the most commonly used Hebrew word for sin and is also used in contexts where its sense is punishment for sin or atonement for sin (i.e., translated as “sin offering”). This first occurrence is figurative and identifies “sin” as an animal crouching and ready to pounce.
[6] Regarding this phrase, see commentary here: https://www.revisedenglishversion.com/comm/Genesis/chapter4/8.
[7] These are the first two occurrence of chata (verb) and the first occurrence of chataah (noun).
[8] This is the second occurrence of this Hebrew word.
[9] 1 John 3:8 and 1 Peter 3:19 and 20 could also be considered in this context.
[10] https://en.wikipedia.org/wiki/Natural_law.
[11] Meyer commentary here: https://biblehub.com/commentaries/romans/2-14.htm: “…the word ΦΎΣΙς [phusis] has here no other sense than nativa indoles, i.e. the original constitution given with existence, and not moulded by any extraneous training, culture, or other influence beyond the endowments of nature and their natural development.” [Latin: nativa = 1. original; 2. innate; 3. natural; 4. Born; indoles = 1. innate character; 2. inborn quality.]
[12] This could also be considered as an aspect of “the beginning” when God created the heavens and the earth, as well as the “heavenly host.” 1 John 3:8 indicates that the devil has “sinned from the beginning.”
[13] Or, how such laws were communicated to the “heavenly host,” including Lucifer and the spirits that are currently in “prison.”
[14] Matthew 7:12; Luke 16:16; John 1:45; Acts 13:15; Romans 3:21. See also “the book of the Law of Moses:” Joshua 8:31, 23:6; 2 Kings 14:6; Nehemiah 8:1; and the 21 occurrences of “the Law of Moses” across the Old and New Testaments. Once Jesus referred to the Hebrew canon as “the Law of Moses, the Prophets, and the Psalms” [Luke 24:44].
[15] The phrase “on account of” can be understood as “on account of ‘transgressions’ that would occur” once the Mosaic Law was in place. The Mosaic Law defined penalties or punishments which would discourage “transgressions.” The Mosaic Law also showed the seriousness of violations.
[16] This is gleaned from the context of Galatians 3. There is much to be said concerning the magnitude of this promise which will be covered later.
[17] Some commentators and teachers point to a “natural” rebellion in every person when placed under a law, any law. Based on this viewpoint, the law or the command “draws out” a desire to “fight against” that law. While empirical evidence might support this, it is not an absolute truth. This is examined more closely in the section “Sin as a Condition.”
[18] ESV: “weakened by the flesh.”
[19] See https://www.biblestudytools.com/lexicons/greek/nas/paidagogos.html. There is no exact English word that communicates the sense of this Greek word.
[20] Regarding the Hebrew word torah—In the NASB the word is translated most often as “law” (188x). Per the article, “What Is Torah” at https://www.chabad.org/library/article_cdo/aid/3361517/jewish/What-Is-Torah.htm: “The definition of the word Torah is literally ‘instruction,’ and when Jews say ‘Torah,’ they’re most likely speaking of the Five Books of Moses, the foundation of all Jewish instruction and guidance.” At some point, the Jews divided their canon into three parts—the Torah (generally known as “Law”), the Prophets (the Nevi’im), and the “Writings” (the Ketuvim)—and that is how it is described today. Jesus once used the expression, “the Law of Moses, and the Prophets, and the Psalms” [Luke 24:44]. The most common expression used in Scripture, even later in Paul’s life was “the Law and the Prophets” [Acts 24:14, 28:23].
[21] Some versions or commentators might use the words “faith” or “believing.” Regarding the use of “trust,” see https://www.revisedenglishversion.com/Appendix/2/Faith_is_Trust.
[22] “Inherently righteous” is meant to express not capable of being tempted by evil [James 1:13].
[23] The only way the dead can become imperishable and the mortals become immortal is if they are “changed.”
[24] This expression occurs in the following: Romans 3:20, 28; 9:32; Gal. 2:16(3x), 3:2, 5, 10. As an indication of Paul’s focus on “law:” 22x in Romans 2 (all but 1 refer to the Mosaic Law); 10x in Romans 3 (8x refer to Mosaic Law); 3x in Romans 5 (2x refer to Mosaic Law); and 2x in Romans 6.
[25] The “law of his mind” or of his “inner person” could be viewed as conscience or simply as his intent.
[26] He no doubt also had a new kind of flesh that was not dependent on oxygen. There is no mention of blood here.
[27] See also 2 Corinthians 5:1, 2, 3, and 4 and 2 Peter 1:13 and 14.
[28] Regarding Christ interceding, see Romans 8:34 and Hebrews 7:25.
[29] Note the occurrences of “the law of God” in Romans 7:22 and Romans 8:7.
[30] “Inherently righteous” is meant to describe the “nature” of God in the sense that God cannot be tempted with evil [James 1:13]. It may be that the resurrected Christ shares this nature and is also incapable of being tempted with evil. He was, during his earthly ministry, tempted with evil [Luke 4:1 and 2]. This “inherent righteousness” would then extend to those who are going to be “changed” and be like him [1 John 3:2].
[31] Romans 8:10b “…the spirit is life because of righteousness.”
[32] Absolute, guaranteed immortality hinges on being inherently righteous like God.
[33] An aspect of the “sin condition” is not having any part in the body of Christ.
[34] This phrase could refer to the Mosaic Law; or more significantly to ultimately being free from any and all sin and therefore free from death.
[35] Either “the spirit of His son” is in the sense of a “part of” the same spirit-life that Christ received that he “shares;” or the spirit-gift that comes from His son. We note that God frequently operates through intermediaries. According to Acts, Christ poured out the gift, i.e., he was/is the intermediary.
[36] There are 9 specific “manifestations” of the spirit-gift: speaking in tongues, tongues with interpretation, prophecy, word of knowledge, word of wisdom, faith, miracle, and healing.