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The Law of Moses Versus the Law of the Spirit – Part 14

Updated February 24, 2024

The better part of this paper has been a demonstration of the depth of the first phrase:

Phrase 1) “A change also of the law” (Heb 7:12)

We have demonstrated how Matthew 5 conflicts with the 6th and 7th commandments as well as four of the statutes and judgments. These, of course, are simply examples given by Christ to show that the entire old covenant was being fulfilled in Christ. Christ could not very well cover the 613 laws of the old covenant in one lesson. Christ cannot very well be speaking of the law of Moses when He said…

Mat 5:19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
Mat 5:20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

…Then in the very next verse, and the rest of the entire chapter, go about changing the law of Moses, at times blatantly contradicting what the law of Moses teaches:

Mat 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
Mat 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

Mat 5:21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
Mat 5:22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

“Fulfilling” includes superseding, or else these two examples alone demonstrate that the Sermon on the Mount is a self-contradictory message. We have quoted the scriptures showing that the new covenant is spirit, is NOT in “the letter” (2Co 3:6).

Phrase 2) “That which is done away…”:

2Co 3:11 For if that which is done away [G2673: ‘katargeo’, “fail… vanish away” (1Co 13:8)] was glorious, much more that which remaineth is glorious.

This phrase (done away – used once as ‘put away’) is used five times by Paul in relation to the old covenant. It is used here in 2 Corinthians 3:11 and in the following entries in the New Testament:

1Co 13:10 – “When that which is perfect is come [the law of love] then that which is in part [the ten commandments and the old covenant] shall be done away.”
1Co 13:11 – “When I was a child I spake as a child, I understood as a child, I thought as a child…” (Hate your enemies as opposed to love your enemies; don’t kill as opposed to don’t hate; don’t commit adultery as opposed to don’t look on a woman to lust after her, etc.) but when I became a man, I put away [Greek: katargeo) childish things”

When we put away childish things, we are no longer under the school master..

Gal 4:1 Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;
Gal 4:2 But is under tutors and governors until the time appointed of the father.
Gal 4:3 Even so we, when we were children, were in bondage under the elements of the world:
Gal 4:4 But when the fulness 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.

The Greek for ‘child’ in Galatians is G3516: nepios – an infant or toddler, NOT G5207 – huios used in verse 5, which signifies an adult son. Huios in the King James is translated son, sonship and adoption. It has nothing to do with our present concept of adoption, but means a mature adult son about to take over his father’s trade. Paul says “the heir as long as he is a child [nepios] differs nothing from a servant” [a bond servant, a slave] (Gal 4:1). As a spiritual ‘huios’, adult, we are to “put away [our] childish, ‘nepios’” Old Covenant ways.

2Co 3:7 “But if the ministration of death [the old covenant (Deu 4:13)], written and engraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory [ministration of death] was to be done away…”

Deu 4:13 And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone.

Paul is saying that Moses’ face with its temporal glory which resulted from the giving of the ten commandments, is a type of the temporal old covenant “ministration of death and condemnation.” As we so often do, we have taken the type, “Moses’ face”, and made it the antitype, the reality, the ‘glory’ that comes “in the face of Jesus Christ”:

2Co 4:6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

“Moses had a normal face before the two “tables of stone” were placed into his hands. When those two tables with the ten commandments written on them were placed in Moses’ hands, his face began to shine, but that shining and that ‘glory’ did not last very long. In that story, God is telling us that that covenant was a temporary covenant with a fading temporay glory. It was the covenant, the ten commandments, that made Moses’ face glorious, and that glory was “katargeo… done away… to give the light of the knowledge of the glory of God in the face of Jesus Christ”.

2Co 3:14 “But their minds were blinded for until this day remaineth the same [blinding] vail not taken away in the reading of the old covenant which [old covenant blinding] vail is done away [G2673: ‘katargeo’] in Christ” [the new covenant].

Summary of “Done Away”

Five times we are told that:

1. The ‘in part’ is replaced by the ‘perfect’ and the ‘in part’ was “done away.”
2. We are to “put away” childish things when “that which is perfect is come.”
3. The ministration of death written and engraven in stones was glorious and “which glory was to be done away”.
4. (If) The “ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.”
5. The veil that was put over Moses’ face to hide the glory of the old covenant remains and serves as a veil that covers the glory of the new covenant, and in so doing, hides Christ. “In Christ”, however, that veil is “done away.”

That veil typically is the adherence to the old covenant. After making all these statements concerning the old covenant, Paul says: “… we have…not handled the word of God deceitfully…but if our gospel be hid, it is hid to them that are lost” (2Co 4:13).

2Co 4:3 But if our gospel be hid, it is hid to them that are lost:

The Greek word for ‘done away’ or ‘put away’ in all these verses is katargeo (Strong’s concordance G2673). It appears 26 times in the New Testament:

Luk 13:7; Rom 3:3; Rom 3:31; Rom 4:14; Rom 6:6; Rom 7:2; Rom 7:6; 1Co 1:28; 1Co 2:6; 1Co 6:13; 1Co 13:8; 1Co 13:10; 1Co 15:24; 1Co 15:26; 2Co 3:7; 2Co 3:11; 2Co 3:13; 2Co 3:14; 2Co 15:26; Gal 3:17; Gal 5:4; Gal 5:11; Eph 2:15; 2Th 2:8; 2Ti 1:10, Heb 2:14

This Greek word, katargeo, has been assigned thirteen different translations in the Kings James Version.

The most common translations are ‘destroy’ and ‘done away’ with five entries each.

Here are the five entries for where the English word ‘destroy’ is used to translate this Greek word, ‘katargeo’:

Rom 6:6 Knowing this, that our old man is crucified with him [Christ], that the body of sin might be destroyed [G2673: ‘katargeo’], that henceforth we should not serve sin.

1Co 6:13 Meats for the belly, and the belly for meats: but God shall destroy [G2673: ‘katargeo’] both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.

1Co 15:26 The last enemy that shall be destroyed [G2673: ‘katargeo’] is death.

2Th 2:8 And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy [G2673: ‘katargeo’] with the brightness of his coming:

Heb 2:14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy [G2673, ‘katargeo’] him that had the power of death, that is, the devil;

Romans 6:6 is typical of the five entries of the word ‘destroy’. It is important that we know that the verbs ‘knowing’ and ‘serve’ in Romans 6:6 are both in the present tense while the verbs ‘crucified’ and ‘destroyed’ (‘katargeo’) are in the aorist tense, which tells us that a process is presently taking place within us, as our old man is diminishing and our new man is increasing:

Joh 3:30 He must increase, but I must decrease.

Here are the five entries for where the English words “done away”; “fail”; “vanish away”, and “put away” are used to translate this Greek word ‘katargeo’:

1Co 13:8 Charity never faileth: but whether there be prophecies, they shall fail [G2673: ‘katargeo’]; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away [G2673: ‘katargeo’].

1Co 13:10 But when that which is perfect is come, then that which is in part shall be done away [G2673: ‘katargeo’].
1Co 13:11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away [G2673: ‘katargeo’] childish things.

2Co 3:14 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 [G2673: ‘katargeo’] in Christ.

‘Without effect’ or ‘none effect’ is the third most common with three entries.

Rom 3:3 For what if some did not believe? shall their unbelief make the faith of God without effect? [G2673: ’katargeo’]

Rom 4:14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect [G2673: ‘katargeo’]:

Gal 3:17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect [G2673: ‘katargeo’].

The next most common translation of the word katargeo brings us to our third phrase:

Phrase 3) “… That which is abolished”

This Greek word, katargeo, is the exact same word translated ‘abolished’ three times in the New Testament:

2Co 3:13 And not as Moses which put a vail over his face, that the children of Israel could not steadfastly look to the end of that which is abolished” [G2673, ‘katargeo’]

Eph 2:15 Having abolished [G2673, ‘katargeo’] in his flesh the enmity, even the law of commandments [the ten old covenant commandments] contained in ordinances; for to make in himself of twain one new man, so making peace.

According to the dictionary ‘commandments’ and ‘ordinances’ are one and the same:

ordinance
ôr′dn-əns
noun

1. An authoritative command or order

2Ti 1:10 But now made manifest by the appearing of our Saviour Jesus Christ who hath abolished [G2673, ‘katargeo’] death, and hath brought life and immortality to light through the gospel”

While this last verse is not directly concerned with the law, it does demonstrate the meaning of the word katargeo in relation to the law. That which happens to death is that which happens to the law. Being “in Christ” in no way denies death; yea it establishes “the law of sin and death” of the flesh and in so doing, brings in “the law of the spirit of life in Christ Jesus” (Rom 8:2).

Rom 8:1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh [the letter of the law], but after the Spirit [“the law of the spirit of life”].
Rom 8:2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

Without the destruction of the “weak and beggarly elements” of the law of Moses (Gal 4:9-10), the “law of the spirit of life in Christ Jesus”, also called “the law of love” (Rom 13:10, 1Jo 5:2-3), could not be established. Why is that? Simply because “that [only] through death he might destroy him that hath the power over death” (Heb. 2:14):

Heb 2:14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through [the destruction of the law of sin and] death he might destroy him that had the power of death, that is, the devil;

It is the law of Moses, the old covenant, on “two tables of stone”, which, is according to the word of God, the “ministration of death” (2Co 3:7).

2Co 3:5 Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;
2Co 3:6 Who also hath made us able ministers of the new testament; not of the letter [the Old Testament], but of the spirit: for the letter killeth, but the spirit giveth life.
2Co 3:7 But if the ministration of death [“the letter… the law of Moses”, the ten commandments], written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: [G2673: ‘katargeo’]

In other words:

1Ti 1:9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
1Ti 1:10 For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;
1Ti 1:11 According to the glorious gospel of the blessed God, which was committed to my trust.

It is this law of Moses which carries with it the fleshly inclination of thinking one’s own righteousness can save oneself which makes “all the world guilty before God” (Rom 3:19).

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.

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:

What is Meant by “Nature”?

Paul tells us that the Gentiles do by nature the things contained in the law:

Rom 2:14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:

The Gentiles absolutely do not naturally love their enemy “by nature” inherited from Adam. However they can, and indeed they often do, “by nature… love their neighbor”.

Lev 19:18 You shall not take vengeance, nor bear any grudge against the sons of your people; but you shall love your neighbor as yourself; I am Jehovah.

Mat 5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same?

This is Christ’s observation about the law of Moses concerning who we are to love:

Mat 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
Mat 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

Many scholars declare that the first part of Matthew 5:43 is in the law of Moses but the last half “is the addition, or wrong interpretation of the Scribes and Pharisees” (Gill on Matthew 5:43). Gill apparently thinks that since the law of Moses says:

Exo 23:4 If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again.
Exo 23:5 If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.

That therefore Moses never said “hate thine enemy”, and he even asserts that Christ was not referring to the doctrine of Moses when Christ said… “You have heard that it hath been said, Thou shalt… hate thine enemy” – nothing could be any further from The Truth. “Thine enemy” whose ox you are to “bring back to him” is your fellow Israelite, and “the ass of him that hateth thee” is also speaking only of the ass of a fellow Israelite.

When Christ said “it hath been said”…

Mat 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.

…This is the enemy Moses explicitly told Israel to hate:

Deu 20:16 But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth:
Deu 20:17 But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee:

“Save alive nothing that breatheth… utterly destroy them”. That is what the law of Moses taught concerning Israel’s enemies, and Christ changed those words to “Love thine enemies.” The contrast cannot be more stark between the law of Moses and the law of the spirit of life in Christ Jesus.

The most transparent part of the personality of every infant ever born, Jew or Gentile, is his complete and total self-centeredness from the very beginning. “… Both Jews and Gentiles…are all under sin”:

Rom 3:9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
Rom 3:10 As it is written, There is none righteous, no, not one:

Yet it is entirely possible for sinful, wicked men to love their neighbors. The tree of the knowledge of good and evil which signifies the law of Moses reveals our nakedness but it does not change our hearts as only the spirit of God within us can do. It is not called ‘the tree of sin’, nor is it called ‘the tree of nothing but evil and total depravity’. It is called “the tree of the knowledge of good and evil” because we are both good and evil “by nature”, whether we are Jews or Gentiles.

Mat 5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same?

When Paul says by the spirit that “the Gentiles, which have not the law, do by nature the things contained in the law” (Rom 2:14), he is referring to the Adamic nature which “the carnal commandments” of the law of Moses, the “law… for the lawless” was designed to govern. We are all, by default, born “under the law… for the lawless… until faith comes.”

Gal 3:22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
Gal 3:23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.
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.

Eph 2:3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

Let no false prophet tell you that he has never been under the wrath of God or that he never will be under the wrath of God. This is who the scriptures teach has been under the wrath of God:

Joh 3:36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

Since we are all born as unbelievers, we have all been under “the wrath of God” by default:

Rom 1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

The Greek word for nature is Strong’s G5449: phusis.

Circumcision, tithing and Sabbath keeping are not natural to the Gentiles, because those parts of the law of Moses signify spiritual principles not to be found in the law of Moses. Nevertheless, it is the law of Moses to which Paul refers when He says:

Rom 2:14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
Rom 2:15 Which shew the work of the law [“carnal commandment” (Heb 7:16)] written in their [carnal] hearts, their [carnal] conscience also bearing witness, and their [carnal] thoughts the mean while accusing or else excusing one another;

Heb 7:16 Who is made, not after the law of a carnal commandment, but after the power of an endless life.

It is not the law of Moses (the law for the lawless – 1Ti 1:9) which gives life. Rather, it is the law of love, which is kept only by “being partakers of the divine nature having escaped [through this “divine nature”] the corruption that is in the world through lust (2Pe 1:4).

2Pe 1:4  Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

We will pause here and resume our study of the law of Moses versus the law of the spirit by examining Paul’s fourth phrase… “Blotting out the handwriting of ordinances… (Col 2:14).