Paul oftentimes defines "sin," i.e., disobedience leading to death, as keeping or going back under the Law of Moses. He does this by describing and contrasting the Law as sin/death Vs the law of the Spirit, the law of faith (Romans 8:2; Galatians 3:21; 2 Corinthians 3:7-10).
Elsewhere in the NT, John describes keeping the Law of Moses as a form of anti-grace: John 1:16-17. The NET Study Bible “In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305).”
Hence, John's parallelism of vv.16-17 where the OC grace that came through Moses was a temporary blessing which has now been replaced by the NC grace found in Christ.
Paul agrees and makes it a prominent theme throughout all his letters, Galatians 2:21; 5:4; Phil 2:12). But the Christian's "work" should not be confused with "the works of the Law," a phrase repeatedly used negatively by Paul in reference to the Law of Moses, Rom. 3:20; Gal. 2:16; 3:2,10.
Paul contrasts the law of Moses with "the law of Messiah," which is the law that Christians are all now under (1 Cor. 9:21; Gal. 6:2; aka "the law of faith," Rom. 3.27). So we understand that "no one is made right by the works of the Law," i.e., the Law of Moses (Gal. 2:16; Rom. 3:20). But now "we are God's handiwork, created in Messiah Jesus for good works, which God prepared ahead of time so that we would conduct our lives in them" (Eph 2:10).
Paul further explains how "Christ has made peace between Jews and Gentiles, and he has united us by breaking down the wall of hatred that separated us." He accomplished this by "making void in his flesh the Law of commandments contained in decrees" (Eph. 2.14-15)
That by works of the Law Paul meant things like circumcision, the Jewish calendar (Sabbaths, new moons, annual holy days), and the food laws was the mainstream view of both ancient and many modern scholars.
“The works that Paul repudiates and frequently criticizes are not the works of righteousness that are commanded in the law, but ... the circumcision of the flesh, the sacrificial rituals, the observance of Sabbaths or new moon festivals.” (Origen, Commentary on the Epistle to the Romans 8.7.6)
“I should ask about what is at hand [in Gal. 3:2]: whether it was works of the law, observance of the Sabbath, the superstition of circumcision, and new moons.... Let us consider carefully what [Paul] does not say, I want to learn from you whether you receive the Spirit by works, but instead by the works of the law." (Jerome, Commentary on Galatians 1.3.2)
“Paul's object [in Gal. 2:16] ... was pointed at the disciples; and not only at the Galatians, but also at others who labor under the same error with them. For though few are now circumcised, yet, by fasting and observing the sabbath with the Jews, they equally exclude themselves from grace.” (John Chrysostom, Homilies on Galatians, on Gal. 2:17)
The "works" he had in view were not deeds done to attain righteousness, but commandments of the law practised in order to maintain covenant righteousness, not least by separation from Gentiles. [Paul resisted works of the law because other believers insisted on circumcision and restriction of table fellowship in respect of Gentile believers (as Bachmann, Sünder 100, recognizes, despite his earlier strictures [92-93]). Cf. van Dülmen, Theologie 24; Heiligenthal, Werke 133 — when Paul speaks of the 'works of the law,' he thinks concretely of food laws and circumcision.]” (James Dunn, Theology Paul.)
“It is the law as identity and boundary marker which is in view....It is because they have such a crucial role in defining 'Jewishness', membership of the covenant people, that circumcision and food laws feature so prominently in discussion of works of the law and righteousness.” (Dunn, The New Perspective on Paul, 2007, p 130)
This means that like Paul, and the father of the faith himself Abraham, Christians are to be faithful workmen of God — not doing "the works of the law" of Moses, but the works that come by faith and grace in the Law of Messiah.
James 2:18-24 summarizes this nicely when he explains that "the faith of Abraham," along with his works, made his faith complete. In other words, it's not either faith or works but both faith and works.
THE LAW AS DEMONIC
Lastly, for Paul keeping the Law in the letter is now tantamount to demonism, Gal 4:1-3, 9; Col 2:20.
In these letters to the Galatians and Colossians Paul addresses problems that concern both Jewish and Gentile Christians. The problem includes an unusual mixing of Gnostic-Gentile pagan ideas and OC Jewish Torah observance. Paul calls these stoicheia tou kosmou, variously translated as spiritual forces or elementary principles of this world. This heresy for the Jews appeared in the form of continued observance to old covenant systems like the food laws and the Jewish calendar.
“For Paul, the stoicheia were an integral part of the present evil age and used a variety of means to hold humanity in bondage and blind people to the revelation of Jesus Christ as proclaimed in the gospel. For Gentiles, they accomplished their objective through posing as gods and goddesses and soliciting cultic worship. For Jews, they were associated with the law in the same way as the power of sin and were agents of slavery under the old covenant. Now, in spite of the fact that the Galatian Gentiles know Christ, Paul fears that by acceding to the demands of the Judaizing opponents they would return to the domain of the powers. By embracing Torah, the Galatians were returning to the powers of the old aeon which would bring them under a yoke of slavery once again and cause them to forfeit their freedom in Christ.” (C.E. Arnold, “Returning to the Domain of Powers”)
The “elemental principles/spirits of the world” to which man is subject by birth and destiny [is] the scrupulous observance of ascetic dietary regulations, of new moons, and of Sabbaths. (Theological Dictionary of the New Testament, vol 7, p 30)
Also note that throughout Paul repeatedly warns against Torah-keeping by including himself, by saying "we." In Gal 3:23-25.
“It’s thus impossible [for the Christian] to desire to keep the laws and demands of these elements….so that the Christian community is definitively freed from the Sabbath commandment–no matter whether this is based on the supposed necessity of the Law to salvation or on the controlling power of cosmic forces,” i.e., the elemental principles of this dark world. (Theological Dictionary of the New Testament)
As a result, in Rom 6:12-14 Paul once again explains what we as Christians must now overcome and gain freedom from.
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