Circumcision and the True Gospel
By Isaac Aluochier
ARE PHYSICAL CIRCUMCISION AND THE LAW OF MOSHE ESSENTIAL FOR SALVATION?
What Covenant Was Yahweh Referring To?
What covenant was Yahweh referring to in this instance?
It appears to be a covenant to be made at some point in time in the future, for its making was conditional on Avram walking before him and being blameless. And by his urging Avram to walk before him and be blameless indicates that at this point in time Avram might not have been walking before him and being blameless. The covenant being referred to here appears to be one to have been made by Yahweh at some point in time in the future, after Avram would have been walking before him and being blameless. The indication here is that the time setting for entering into this covenant referred to here was certainly not the time at which Yahweh was speaking with Avram on this occasion.
Unconditional Promise made to Avram
Which covenant was Yahweh referring to in this instance, the same one he was referring to in verse 2?
Verses 1 and 2 show that the making of the covenant being referred to there, and exceeding multiplication were conditional on Avram walking before Yahweh and being blameless.
Verse 4 contains a promise to Avram that he would be a father of many nations. Can being a father of many nations and exceeding multiplication be correctly construed to mean the same thing? Or was the promise that Avram would be a father of many nations wholly separate from the conditional one of exceeding multiplication?
It appears that the promise to Avram that he would be a father of many nations was in this instance given unconditionally. Does this imply that being a father of many nations was a separate promise from the conditional one given moments earlier that he would be multiplied exceedingly? In other words, was it the case that being a father of many nations did not automatically imply that one would be multiplied exceedingly? In still other words, was it the case that many nations ought not to be equated with exceeding multiplication? Does exceeding multiplication appear to greatly supersede many nations?
Avraham to be Exceedingly Fruitful
This verse contains Yahweh’s promise to make Avraham, whose name he had just changed from Avram, exceedingly fruitful. And this promise appears to be unconditional. Yahweh also reiterates that he will make nations of Avraham. The indication from this verse is that exceeding fruitfulness and being a father of many nations go together, and can correctly be construed to mean the same thing.
Would this imply that already, by this stage, Avraham was already walking before Yahweh and was blameless? The indication is affirmative.
If so, then the covenant referred to in verse 2 could just as well have been made at this time, and not at some time in the future, for Avraham was already walking before Yahweh and was blameless.
Yahweh’s covenant with Avraham and Avraham’s descendants after him in their generations was to be an everlasting covenant - that Yahweh would be Mighty One to Avraham and Avraham’s descendants. In other words, Yahweh was here promising to establish his covenant with Avraham and Avraham’s descendants. This further affirms that Avraham was already at this point in time walking before Yahweh and was blameless.
The Land of Kanaan as an Everlasting Possession
Yahweh additionally promised to give to Avraham and Avraham’s descendants the land of Kanaan, as an everlasting possession. He also promised that he would be their Mighty One - implying that the covenant that he referred to just a short while before would be entered into. And that Avraham’s descendants would indeed comply with the terms of that covenant, in that it would be honoured by him being their Mighty One.
For if the covenant was entered into, and Avraham’s descendants did not honour the covenant, then Yahweh would in reality not be the Mighty One of Avraham’s descendants, but Avraham’s descendants would in reality be having another deity instead of Yahweh. But that Yahweh stated and promised to Avraham that he would be the Mighty One of Avraham’s descendants clearly indicates that Avraham’s descendants would indeed honour the covenant that he would enter with them, to be Mighty One to them.
Circumcision, Sign of the Covenant, Instituted
Circumcision was the sign of the covenant between Yahweh and Avraham together his descendants, that Yahweh was to be Mighty One to them. And this covenant was valid, together with its sign, throughout the generations of Avraham’s descendants.
Circumcision Binding on Avraham's Entire Household
The covenant, together with its sign, was binding on Avraham's entire household. Avraham’s household included not just his physical descendants, but also those foreigners brought under their direct authority, such as those purchased with money.
Those not partaking of the sign of the covenant were showing their disregard for the covenant. These were to be cut off from the household of Avraham and his descendants.
Avraham's Diligent Execution of Yahweh's Command
Avraham was diligent in his execution of Yahweh’s instructions to him. He did not waste time prior to execution of Yahweh’s commands to him. He walked before Yahweh and was blameless.
Was the Hivites' Circumcision Valid Before Yahweh?
When the Hivites were circumcised they did not do so as partaking of a sign of the covenant between Yahweh and Avraham’s household, that Yahweh would be their Mighty One. They did so to obtain both the women and wealth of Avraham’s household. Such circumcision was therefore invalid before Yahweh for purposes of his covenant with Avraham’s household, for the Hivites did not agree to have Yahweh as their Mighty One.
For the circumcision of anyone who is circumcised to be valid before Yahweh for purposes of his covenant with Avraham’s household, such a one must agree to have Yahweh as his Mighty One. And thereby, by so partaking of the circumcision, one becomes part of Avraham’s household, whether or not such a one is a physical descendant of Avraham. Therefore, the more important element of this covenant is that one agrees to have Yahweh as his Mighty One, while the other important element is the physical manifestation of this agreement through the circumcision of that man.
Who is Responsible for Circumcising?
Moshe had not been as diligent in walking before Yahweh and being blameless as Avraham had been at the institution of the covenant manifested by circumcision, for he had not been diligent to execute Yahweh’s instruction that all of the male children be circumcised on their eighth day after birth.
It is noteworthy that Yahweh sought to kill the person with the responsibility for executing his command - the father or the adult, rather than the blameless child, as a cursory reading of Beresheet 17: 14 might indicate.
No Distinction Between Yisraelites and Circumcised Foreigners
Foreigners, strangers, sojourners were all considered part of Avraham’s household when they partook of the covenant applicable to Avraham’s household, that Yahweh be Mighty One to them, and subsequently manifested their acceptance of this agreement by having themselves circumcised if they were males.
It appears that as no command was given by Yahweh regarding circumcision of females, it was enough for the females to accept Yahweh as their Mighty One, without necessarily being circumcised as a manifestation of that agreement, for them to have been considered part of Avraham’s household.
An uncircumcised heart is one that does not accept Yahweh as its Mighty One, while a circumcised one accepts Yahweh as its Mighty One. Accepting Yahweh as one’s Mighty One means walking before Yahweh faithfully and being blameless.
A circumcised heart is one that has Yahweh as its Mighty One, and fears Yahweh, walks in all of Yahweh’s ways, loves Yahweh, serves Yahweh with all of its entirety and keeps the commandments and statutes of Yahweh. It is completely submissive to Yahweh and manifests love for strangers.
A circumcised heart is one that has Yahweh as its Mighty One, and loves Yahweh with its entirety. It obeys Yahweh’s voice and does all of Yahweh’s commandments and statutes.
It appears that the Yisraelite men of war, though circumcised in flesh, were really not circumcised in heart, for they did not obey the voice of Yahweh, in that they did not circumcise their male children on the eighth day after their birth in the wilderness. They also manifested their uncircumcised heart in their rebellion against Yahweh in other matters. It should therefore be no surprise that they did not partake of the promise of Yahweh to Avraham’s household, a promise partaken of by their children.
Those with Uncircumcised Hearts
Those with uncircumcised hearts have evil doings.
Those with uncircumcised ears do not heed Yahweh, and his word is a reproach to them, and they have no delight in it. These are given to covetousness and deal falsely, and are not ashamed of the abominations they commit. Yahweh will punish such.
It is quite evident that the more important circumcision is the one of the heart, over that in the flesh. For those uncircumcised in heart, even though circumcised in the flesh, will by punished by Yahweh.
Those who are uncircumcised will die.
Which death is this - the first one or the second one?
Those who are uncircumcised will die.
Those who are uncircumcised will die, will be cast down to the depths of the earth, and will go down to the Pit.
Only Circumcised Foreigners to Enter Yahweh's Temple
With respect to the Temple, Yahweh’s dwelling place in the midst of the house of Yisrael, no uncircumcised foreigner, uncircumcised in heart or uncircumcised in flesh, shall enter it. Only those foreigners who are part of Avraham’s household, that is those who are circumcised, both in heart and in flesh, may enter Yahweh’s sanctuary.
Both Yahchanan and Yah'shuah Circumcised
Yahchanan was circumcised in the flesh.
Yah'shuah was circumcised in the flesh.
The Uncircumcised Resist the Holy Spirit
Those uncircumcised in heart and ears are stiff-necked, always resisting the Holy Spirit.
Apparently uncircumcised Gentiles or foreigners, clearly not of the household of Avraham, received the gift of the Holy Spirit and were baptised in the Name. Kefa perceived that Yahweh shows no partiality, but in every nation whoever fears Him and works righteousness is accepted by Him. In other words, Yahweh accepts those circumcised in heart, irrespective of whether or not they have been circumcised in flesh.
Yahweh shows no partiality and has granted to all peoples repentance to life.
ARE PHYSICAL CIRCUMCISION AND THE LAW OF MOSHE ESSENTIAL FOR SALVATION?
Some Preached that Physical Circumcision is Essential for Salvation
The issue here was whether circumcision according to the custom of Moshe was essential for salvation or not. The issue here does not appear to have been whether circumcision was still applicable to those of the household of Avraham, including those physically descended from him and those under the complete authority of Avraham’s physical descendants even though not physically descended from him.
In other words, circumcision in the flesh could very well still be valid for purposes other than salvation. But was it a requirement for salvation?
Shaul and Bar-Nabba Preached Otherwise
That Shaul and Bar-Nabba disputed with these men from Judea indicates that the view taken by Shaul and Bar-Nabba was that circumcision in the flesh was not essential for salvation.
If this was the view taken by Shaul and Bar-Nabba, on what did they rely on to back up this view?
Some Preached that Keeping the Law of Moshe is Essential for Salvation
Those of the sect of the Perushim, who were also believers, insisted that it was necessary to circumcise the Gentile believers and to command them to keep the Law of Moshe.
The issue here does not appear to have been whether or not circumcision and the Law of Moshe still applied to Avraham’s household. Rather it was whether or not these should be extended to the Gentiles; the implication being that those of the household of Avraham who were also believers were continuing with their practice of circumcision and adhering to the Law of Moshe.
The issues here were therefore whether both circumcision and the Law of Moshe were essential for salvation, and if so, whether or not their application should be extended to the Gentile believers, as these were already being kept by the Yisraelite believers.
Our Hearts are Purified by Faith
Kefa stressed that circumcision of the heart was more important than circumcision of the flesh. In that Yahweh, who knows the heart, acknowledged the Gentiles by giving them his Holy Spirit, just as he had acknowledged the Yisraelite believers. Yet the Gentiles who so received the Holy Spirit were not circumcised in the flesh. For had they been circumcised in the flesh they would have been considered part of the household of Avraham, and would not have been considered Gentiles by the Yisraelites. For once a Gentile had become part of the household of Avraham by agreeing to have Yahweh as his Mighty One and manifesting this agreement through circumcision in the flesh, he thereby ceased being considered a Gentile but was in all respects an Yisraelite.
Kefa stressed that Yahweh made no distinction between the believing Yisraelites and the believing Gentiles, and purified the hearts of the believing Gentiles not by physical circumcision, but by faith. In other words, as these believing Gentiles were already circumcised in heart, in that they had Yahweh as their Mighty One, Yahweh justified them by faith, and not by any works - of which circumcision in the flesh and the works of the Law of Moshe are.
Justification before Yahweh is by faith, not by works - of which circumcision in the flesh and the works of the Law of Moshe are.
Kefa made it clear that those insisting that the believing Gentiles be circumcised in the flesh and be made to observe the Law of Moshe were testing Yahweh! He also wondered why these believing Perushim should place a yoke on the necks of believing Gentiles which neither their Yisraelite ancestors nor they the believing Yisraelites, had been able to bear or keep.
Salvation is by the Grace of Yah'shuah
Kefa reiterated that salvation is by the grace of Yah'shuah - an undeserved gift given to one. The works of circumcision in the flesh or the Law of Moshe cannot earn salvation.
Circumcision in the flesh and the Law of Moshe have other purposes - which do not include salvation. Salvation is by the grace of Yahweh and comes by faith in Yah'shuah the Messiah. It does not come from circumcision in the flesh or from the Law of Moshe.
Believers Should Not be Troubled
Yaakov equated insisting that believing Gentiles be circumcised in the flesh and keep the Law of Moshe with troubling them. He also judged that believers should not trouble other believers. Therefore believing Gentiles should not be required to be circumcised in the flesh or to keep the Law of Moshe.
The letter from the assembly clearly stated the issues at stake - the insistence that Gentile believers be circumcised and be made to keep the Law of Moshe. The letter equated, just like Yaakov had earlier on, making this insistence with troubling the Gentile believers and unsettling their souls. Brethren - believers - should not trouble one another.
The long and short of this assembly, confirmed by the Holy Spirit as noted in verse 28, was that circumcision in the flesh and keeping the Law of Moshe were not essential for salvation. Salvation comes by the grace of Yahweh through faith in Yah'shuah the Messiah, not through works - such as circumcision in the flesh and keeping the Law of Moshe.
The reason given in verse 3 for Shaul’s circumcision of Timothy was not that it was essential for salvation, but because of the Jews who were in that region.
In other words, as the Jews knew that Timothy had a Greek father, it was unlikely that they would have given him a hearing, leaving aside their acceptance to have kept company with him. For in their Pharisaic understanding and their Jewish law it was unlawful for them to associate with Gentiles - those not of the household of Avraham, that is those not circumcised. Therefore, had Timothy attempted to preach the word of Yahweh to them, they would not have given him a hearing, leave alone associated with him, on the ground that he was not one of them. Therefore, using his practical wisdom, Shaul sought to defuse this political difficulty and circumcised Timothy. Thenceforth Timothy could operate with less difficulty in areas inhabited both by Jews and Gentiles, and could preach the word to both these groups.
Timothy’s circumcision in the flesh therefore had nothing to do with it being essential for his salvation. Salvation comes by the grace of Yahweh through faith in Yah'shuah the Messiah, not through works - of which circumcision in the flesh and keeping the Law of Moshe are.
Why Physical Circumcision is Necessary for Physical Yisraelites
Verse 20 clearly states that many myriads of Jewish believers were also zealous for the law - the Law of Moshe. Verse 21 shows that these Jewish believers had been informed - erroneously it is taken - that Shaul taught all the Jews among the Gentiles to forsake Moshe, saying that they ought not to circumcise their children nor to walk in the customs of the Law of Moshe.
To defuse this politically strongly held belief - an erroneous belief it is taken, Yaakov and the elders advised Shaul to so act in a manner which would render this belief false. And to do so in a manner which showed that he Shaul continued to uphold the validity of circumcision in the flesh and the observance of the Law of Moshe upon the Jews, in that he himself continued to partake of the same customs, being a Jew.
Concerning the Gentile believers Yaakov and the elders reiterated the conclusion of the Assembly meeting as recorded in Acts 15. That keeping circumcision in the flesh and the Law of Moshe were not essential for salvation, in that salvation comes by the grace of Yahweh through faith in Yah'shuah the Messiah.
In fact I will say that as there is no partiality between Yisraelites and Gentiles, as salvation comes by the grace of Yahweh through faith in Yah'shuah the Messiah, even Yisraelites do not need to be subject to the circumcision in the flesh requirement and the keeping of the Law of Moshe for purposes of salvation. Their keeping of circumcision in the flesh and the Law of Moshe is valid for purposes that do not include salvation - for salvation is by grace, not works!
Verses 28 and 29 show that the Jews from Asia accused Shaul, falsely, of defiling the Temple by bringing into the Temple uncircumcised Gentiles. The law of the Temple was quite clear on this point, as even stated by Yahweh himself in Yechezkel 44: 7 and 9 - no uncircumcised Gentile or foreigner was allowed into it. In other words, for purposes of the law of the Temple, for entry into it, one needs to be circumcised, whether or not one is a believer. Nevertheless, for salvation purposes, one does not need to be circumcised. Therefore, it can be concluded that physical entry into the Temple has no bearing whatsoever on whether or not one is granted salvation. For salvation is by the grace of Yahweh through Yah'shuah the Messiah, not by works - of which circumcision in the flesh and the keeping of the Law of Moshe are.
Circumcision in the flesh is profitable if the one so circumcised keeps the law. But if the one breaks the law his circumcision is of no effect.
With respect to the Law of Moshe there are two portions of it: one with a righteous requirement, which even those who are not physically circumcised can keep, and one without a righteous requirement, which can legally be kept only by those physically circumcised.
The more important circumcision is the one of the heart, rather than the one of the flesh.
With respect to judging, Shaul is here showing that spiritual salvation will be granted to those who are spiritually circumcised - circumcised in the heart, rather than to those physically circumcised yet not spiritually circumcised. Those not circumcised in the heart are those who transgress the law - and specifically that portion which contains the righteous requirement.
Shaul again reiterates that spiritual circumcision, that of the heart, is the more important one. And only those spiritually circumcised are considered spiritual Jews, irrespective of their nationality by race. In other words, with respect to spiritual circumcision and spiritual Jewishness, there is no partiality.
The Advantage of Physical Circumcision
There is an advantage in physical circumcision, which those physically circumcised, physical Yisraelites, have over uncircumcised Gentiles. This advantage has to do with their historical heritage - in that it was to them that were committed the oracles of Yahweh.
The oracles of Yahweh, the law that was committed to the Yisraelites, does provide knowledge of sin. This is the advantage that those physically circumcised to whom were committed the oracles of Yahweh have over those not so committed, in that they had knowledge of sin, while the uncircumcised Gentiles did not so have this knowledge.
Nevertheless, despite having knowledge of sin, and doing the deeds or works of the law, one is not justified in Yahweh’s sight by so doing these deeds or works. In other words, just because one leads a life free of sin in pursuance of the deeds or works of the law is no ground for justification before Yahweh.
Justification, as shown earlier in passages quoted from the book of Acts, comes by the grace - undeserved gift - of Yahweh through faith in Yah'shuah the Messiah. It is by grace and not by deeds or works.
Righteousness Apart from the Law
There is a righteousness of Yahweh apart from the law - for the law does indeed comprise of a portion that contains Yahweh’s righteous requirement. This righteousness of Yahweh apart from the law comes through faith in Yah'shuah the Messiah to all and on all who believe. And in this there is no partiality between those physically circumcised and those not so physically circumcised, no partiality between Yisraelites and Gentiles.
Our justification before Yahweh is freely by grace, through the saving power or redemption that is in Yah'shuah the Messiah. It is not through the deeds or works of the law - though from the law we derive knowledge of sin.
Shaul clearly reiterates that justification of all, both physically circumcised and physically uncircumcised, both Jews and Gentiles, is by grace through faith in Yah'shuah the Messiah apart from the deeds or works of the law.
In verse 31 Shaul states that the law is not void, but is established, despite not being the basis of our justification before Yahweh. In other words, the purpose of the law is not justification before Yahweh, but provision of knowledge of sin, as Shaul earlier mentioned.
Shaul shows that even Avraham, to whom circumcision was originally given, was justified not by the deeds or works of the law, but by faith. Justification is by faith and not by works. The law has another purpose, of which justification is not.
It is through faith that righteousness is imputed to us. It is not a righteousness we have earned by our deeds or works of the law. For with respect to the law we are all transgressors, and have fallen short of its requirement and therefore the glory of Yahweh, as Romans 3: 23 shows. It is through faith that righteousness is imputed to us, not through the works or deeds of the law.
The blessedness described by David, the righteousness imputed to us through faith, is applicable to all who have faith in Yah'shuah the Messiah, whether one is physically circumcised or not. Shaul then shows that even Avraham, to whom circumcision was initially given, obtained this blessedness - the righteousness imputed through faith, BEFORE he was physically circumcised. The circumcision was given to him as a seal of this blessedness, not the other way round. The blessedness did not come to him because of his circumcision, rather his circumcision came to him because of his blessedness, which was granted or imputed to him through the faith he had in Yahweh.
Avraham is spiritually the father of those spiritually circumcised, whether or not these are physically circumcised. In fact, those physically descended from Avraham, and physically circumcised, yet not spiritually circumcised, are not spiritually children of Avraham. For even Yah'shuah described the murderous Jews as not having Avraham as their father as their murderous intentions and deeds were not those of Avraham (Yahchanan 8).
Even the inheritance promises to Avraham were given to him by grace - through the righteousness imputed by faith, not through the deeds of the law.
Likewise, we too, whether physically Yisraelites or Gentiles, will share in the Avrahamic inheritance promises by grace - through the righteousness imputed by faith, and not through the deeds of the law.
The many nations of whom Avraham is spiritually father to are those who are his spiritual children, those spiritually circumcised, those who share in the blessedness he had, those to whom righteousness is imputed by faith in Yah'shuah the Messiah. These include both those physically descended from him and those not physically descended from him.
In other words, the promises to Avraham embraced the whole of mankind.
Yah'shuah the Messiah became a servant to the circumcision - meaning the Jews, for the purpose of Yahweh confirming his promises to the fathers - that is Avraham, Isaac and Jacob.
Yahweh's Commands that Must be Kept
Shaul’s admonition in verses 17 and 18 is clear: with respect to circumcision one should remain in one’s state as at the time of one’s calling. Therefore, if one was physically circumcised, meaning a Jew or Gentile proselyte, one should not seek to become uncircumcised, meaning forsaking spiritual circumcision. If one was physically uncircumcised, meaning a Gentile, one should not seek to become physically circumcised, for it is not in physical circumcision that one obtains salvation, but salvation comes by the grace of Yahweh through faith in Yah'shuah the Messiah.
Verse 19 clearly shows that the important circumcision is not the physical one, but the spiritual one - the one whereby one gives the entirety of one’s heart to Yahweh and thereby serves him totally, including keeping his commandments.
It should also be noted that Shaul makes a distinction between physical circumcision and keeping the commandments of Yahweh. Whereby keeping the commandments of Yahweh is superior to partaking of physical circumcision.
Now it is clear that physical circumcision originated as a command of Yahweh. It therefore cannot be described as not being a command of Yahweh. But that Shaul makes a distinction between physical circumcision and "the commandments of Yahweh" suggests that there are two categories of Yahweh's commands, with those categorised as "the commandments of Yahweh" being superior to others such as circumcision.
It appears to me that those commands categorised as "the commandments of Yahweh" are those in which Yahweh's righteous requirement resides. While those not so termed are those in which Yahweh's righteous requirement does not reside. Therefore, "the commandments of Yahweh", those commands of his in which his righteous requirement dwells, are the ones we ought to keep. The other commandments of his in which his righteousness does not dwell are not essential for our keeping.
In verse 20 Shaul reiterates that one should remain in the calling in which one was called.
A Double Curse Upon Those Who Preach a Different Gospel
In verse 8 Shaul pronounced a curse on anyone who preaches a gospel different from the one originally preached and received. In verse 9 he repeated the curse on such a one.
It is therefore imperative that no one preaches a gospel different from the one originally preached and received.
In verse 7 it should be noted that those who wanted to pervert the gospel of the Messiah were also troubling the believers. Earlier on, in Acts 15, we noted that those who were troubling the Gentile believers were those who were making impositions upon the Gentile believers that Yahweh himself was not making. It therefore appears that those who desired to pervert the gospel of the Messiah were those who were making impositions on believers on matters that Yahweh had not imposed upon believers.
One should therefore be careful about making impositions upon believers. In fact, to avoid incurring the double curse pronounced on one, one should not make an imposition upon believers where Yahweh himself has not made one. Believers should therefore be required to do only those things that Yahweh has required of them, and no more. Any greater requirement is a troubling of believers. Believers should therefore have the entirety of the freedom Yahweh has given them, without any freedom Yahweh's has given them being taken away from them.
The Source of the Gospel Shaul Preached
Shaul affirmed that the gospel he preached was not from human sources, but came through the revelation of Yah'shuah the Messiah. The source, therefore, was divine, rather than human.
Shaul reminded his audience that with respect to Judaism he had advanced beyond his contemporaries, in that he was more exceedingly zealous for the traditions of his fathers.
It is submitted that these traditions included both circumcision and the Law of Moshe.
In other words, while in Judaism, before the revealing of Yah'shuah the Messiah to him, Shaul greatly advocated, much more than his contemporaries, adherence to both circumcision and the Law of Moshe.
Verses 1 to 3 show that after several years, at least 17 since his conversion, Shaul, Bar-Nabba and Titus, a Greek, went up to Jerusalem, to meet privately with those in the church who were of reputation. In this meeting, despite being a Greek and uncircumcised, Titus was not compelled to be circumcised. This failure to compel Titus to be circumcised was in harmony with the ruling recorded in Acts 15. In other words, physical circumcision was not binding on Gentiles for salvation purposes.
The context of Shaul's phraseology suggests that the issue at hand was the same one as in Acts 15 - whether it was essential that Gentiles be required to keep both physical circumcision and the Law of Moshe. And just as the matter was determined in Acts 15, so also was it determined here in this meeting Shaul refers to. No greater restriction was to be imposed on the Gentiles other than that which Yahweh had already imposed. It therefore appears that the false gospel being preached here was the insistence that keeping physical circumcision and the Law of Moshe were essential for salvation.
Verses 11 and 12 show Shaul asserting that Kefa was in error. Kefa’s error was his withdrawing himself from fellowship with the Gentiles when those of the circumcision party - sent by Yaakov - appeared on the scene in Antioch. In other words, Kefa was fearful of these men and succumbed to their whims.
The view of these Jews was that it was unlawful, under the custom or laws of the Jews, for Jews to associate with or fellowship with Gentiles, unless those Gentiles had become Jews, through circumcision and adherence to other Jewish traditions, and thereby were no longer considered Gentiles but were considered as much Jewish as any physical Jew.
It also appears that this circumcision party was quite strong politically in the early New Testament church, and thereby commanded a lot of weight and influence, at least in the Jewish portion of the church.
Verse 14 clearly shows Shaul asserting that this action of Kefa, and all those who followed Kefa, was erroneous and out of harmony with the truth of the gospel! In other words, separation of the believing Jews and the believing Gentiles is out of harmony with the truth of the gospel. In other words, with respect to the truth of the gospel, there is no partiality between Jews and Gentiles. And as there is no partiality between these two groups, as both these two groups are one and the same with respect to the truth of the gospel, there really ought not to be any separation of fellowship between these two groups. Any view advocating a separation between the believing Jews and the believing Gentiles is out of harmony with the truth of the gospel, and is a perpetuation of a false gospel!
And if we do remember, it is this perpetuation of any gospel different from the true gospel that brings a double curse on its perpetuator, as shown in Galatians 1. It is therefore imperative that no one advocates a separation of fellowship between circumcised Jews and uncircumcised Gentiles. For salvation does not come by circumcision or adherence to the works of the Law of Moshe. Rather, salvation comes by the grace of Yahweh through faith in Yah'shuah the Messiah. It is through faith in Yah'shuah the Messiah that righteousness is imputed to us, not through physical circumcision and adherence to the Law of Moshe. Adherence to both physical circumcision, and the works of the Law of Moshe, even if done perfectly, will still not enable one to be righteous before Yahweh. For true righteousness before Yahweh does not come from the works of the law, including physical circumcision, but comes by the grace of Yahweh through faith in Yah'shuah the Messiah.
It should therefore be clear that both physical circumcision and adherence to the Law of Moshe are of no avail with respect to justification before Yahweh - having righteousness imputed to one. Righteousness imputed to one, the blessedness Avraham had and which David talked about in Psalm 32: 1-2, as quoted by Shaul in Romans 4: 7-8, comes by the grace of Yahweh through faith in Yah'shuah the Messiah.
Anyone, therefore, still preaching that physical circumcision and/or adherence to the Law of Moshe is essential for salvation is preaching a gospel contrary to the one originally preached. Such a one, according to Shaul’s words, is doubly accursed!
Also, if salvation came by physical circumcision and the Law of Moshe, then there was absolutely no reason for the death of Yah'shuah the Messiah. For these already existed prior to the death of Yah'shuah. And if these were adequate for purposes of salvation then Yah'shuah would not have needed to die. But that he died, and was required by Yahweh to die, shows that salvation does not come by doing the deeds of physical circumcision and the Law of Moshe. Salvation comes by Yahweh's grace through faith in Yah'shuah the Messiah, the faith by which we are cleansed.
Shaul continues his emphatic line in this regard. He describes as foolish and bewitched those who abandon the grace of Yahweh and revert back to the works of the law in order to obtain justification, righteousness and perfection before Yahweh. For the Spirit did not come by the works of the law, but by faith in Yah'shuah the Messiah. And justification, righteousness and perfection before Yahweh do not come by the works of the law, but by faith in Yah'shuah the Messiah.
The works of the law, including circumcision, CANNOT save anyone, nor can they perfect anyone. Perfection comes by grace through faith in Yah'shuah the Messiah, not through reverting to the works of the law, including physical circumcision.
For if perfection could indeed come by physical circumcision and the works of the Law of Moshe, then there was absolutely no point in the sacrifice of Yah'shuah the Messiah. For why would Yah'shuah the Messiah, Yahweh’s son, need to die if that which already existed could obtain justification, righteousness and perfection?
The true original gospel is indeed clear on this matter: justification before Yahweh comes by his grace through faith in his Son Yah'shuah the Messiah. It does not come, and cannot come, through physical circumcision and/or the works of the Law of Moshe.
Shaul again reiterated in verses 6 to 8 that righteousness comes by the grace of Yahweh through faith, and not through the works of the law. For even Avraham, to whom physical circumcision was originally given, had righteousness imputed to him by his faith, not by his undertaking of the works of the law. In fact, as per Shaul’s comments in Romans, it was well elucidated that Avraham obtained this righteousness prior to the issuance of circumcision. And that circumcision was issued to him as a seal of his imputed righteousness, not righteousness imputed to him because of his undertaking of the works of the law such as physical circumcision.
Verse 9 makes clear that it is by faith that all - whether Gentiles or Jews - all nations - are blessed with the blessing with which faithful Avraham was blessed. Salvation, blessedness, righteousness, justification, perfection are all by the grace of Yahweh through faith in Yah'shuah the Messiah. They are not derived from physical circumcision and/or the works of the law.
It is clear from verse 10, and the context of the preceding verses, that those of the works of the law, those under the curse of the law, include all those who think that physical circumcision and the works of the law are essential for salvation, and that righteousness, blessedness, perfection and justification come from physical circumcision and/or the works of the law. These who think that one obtains perfection by physical circumcision and the works of the law are the ones who, having brought themselves under the law by their attitude and like postulation, even after having received the Spirit, are under the curse of the law recorded in Devarim 27: 26!
And as shown in Romans 3: 23, that no one has lived perfectly by the attributes of the Law of Moshe, then all have incurred the penalty of sin under the law - death - equated with the curse of Devarim 27: 26.
But Shaul again reiterates that justification before Yahweh is by faith - not by the works of the law and/or physical circumcision.
Verse 13 clearly shows that the Messiah redeemed us from the curse of the law by becoming a curse for us, under the terms of the law. The purpose for him becoming a curse in our stead was to enable us to share in the blessing of Avraham - that we might receive the promise of the Spirit through faith.
To reiterate again: salvation does not come by physical circumcision or by the works of the Law of Moshe. Salvation comes by the grace of Yahweh through faith in Yah'shuah the Messiah.
The Law did not Annul Avrahamic Promises
Shaul continues to elucidate that the Law of Moshe was given several centuries after the promise of faith given to Avraham. How then could it annul a promise given before its issuance?
In other words, if the promise that perfection before Yahweh would be by his grace through faith in his Son, the promised seed, how could the issuance of the Law of Moshe annul that promise? The purpose of the law is DIFFERENT from the Avrahamic promise. Its purpose is to provide knowledge of what sin is, not to provide us with salvation, which comes only by the grace of Yahweh through faith in the promised seed - Yah'shuah the Messiah.
Another purpose of the law was to keep us under guard - within appropriate bounds or limits, so to speak. This existed while waiting for the fulfilment of the promised seed. For we did not know how we ought to walk before Yahweh without the law, which provided knowledge of how to walk before Yahweh. Therefore Yahweh issued the law to provide us with knowledge of sin, that we may live our lives without sin.
Once the promised seed came, faith personified in Yah'shuah the Messiah, this purpose of the law was now superseded by faith in Yah'shuah the Messiah. The overarching issue in our lives is now no longer the law, but faith in Yah'shuah the Messiah - for it is in faith in the promised seed, Yah'shuah the Messiah, that we share in the Avrahamic blessing.
For had the law been able to provide us a share in the inheritance in the Avrahamic blessing, it sure would have done, for it is a perfect law, holy, just and good, as Shaul described in his letter to the Romans. Nevertheless, even this perfect, holy, just and good law was INCAPABLE of providing us a share in the Avrahamic blessing, for this blessing came not by the works of the law, but by the grace of Yahweh through faith in Yah'shuah the Messiah.
The consistency of Yahweh, in the time when he issued the Avrahamic promise of inheritance, and in the time after the fulfilment of that promised seed, is clearly shown. For just as Avraham had righteousness imputed to him by faith in Yah'shuah the Messiah, so also all who share in his promised inheritance have righteousness imputed to them by faith in Yah'shuah the Messiah. It is by grace through faith. It is not by the works of the law or by physical circumcision. Yahweh is the same yesterday, today, and forever - as Malaki records in his prophecy (Malaki 3: 6).
There is no Partiality with Yahweh
All who are under faith in Yah'shuah the Messiah, those not under the law, are Avraham’s seed or spiritual descendants, and therefore share with him the promised inheritance. They are also sons of Yahweh through their faith in Yah'shuah the Messiah. And there is no partiality between them, whether Jewish or Gentile, slave or free, male or female. All humans are one and the same before Yahweh, there being no partiality with him.
Redemption from Being Under the Law
The Messiah came to redeem those who were under the law, under the curse of the law - death, that they might become sons of Yahweh. By being redeemed from being under the law, and under its curse, these are now under the Messiah and under the jurisdiction of faith in Yah'shuah the Messiah - otherwise translated as grace. The curse under the law is now no longer binding on them, having been redeemed by Yah'shuah the Messiah.
Shaul again shows, through his analogy of the births of Isaac and Ishmael, and their mothers Sarah and Hagar, the superiority of promise over flesh. For promise - faith - is far superior to fleshly works. Flesh brings bondage; promise brings liberation from bondage - freedom.
Shaul also implies, by his analogy, that those advocating a return to bondage, those advocating a return to bondage under the Law of Moshe, should be cast out of fellowship from those who have been liberated from that bondage. From those who are now under grace through faith in Yah'shuah the Messiah. For the bondwoman - Hagar - and her son - Ishmael - were separated from the free woman - Sarah - and her son - Isaac. Therefore, those of the circumcision party, those whom Shaul previously called false brethren who crept in unawares, those advocating a return to the bondage of the Law of Moshe and to physical circumcision, should be separated from fellowship with those who are now free in the liberation of grace through faith in Yah'shuah the Messiah. In other words, the household of Yahweh is for those of the promise - those under grace through faith in Yah'shuah the Messiah, not for those of the flesh - those advocating physical circumcision and the works of the Law of Moshe!
It should also be remembered that the gospel as truthfully taught in the beginning asserted that salvation, justification, perfection, righteousness and blessedness are all by the grace of Yahweh through faith in Yah'shuah the Messiah. They are not, and cannot be, by physical circumcision and the works of the Law of Moshe.
Consequences of Falling From Grace
In verse 1 Shaul admonishes and encourages us to stand fast in the liberty provided by Yah'shuah the Messiah - faith in him, and not to become entangled again with a yoke of bondage, such as by going back to physical circumcision and the works of the Law of Moshe. Or reverting back to the weak and beggarly elements associated with false deities, as he referred to in Galatians 4: 8-10.
Physical circumcision, Shaul told the Gentile Galatians, would profit them in no way whatsoever (Verse 2).
In verse 3 Shaul testified - again - to every one who became circumcised that such a one would thereby become a debtor to keep the whole law. In other words, such a one would be abandoning the household of faith in Yah'shuah the Messiah, and be coming under the household of flesh - that of physical circumcision and the Law of Moshe. Those abandoning the household of faith in Yah'shuah the Messiah and reverting to or coming under that of flesh would thereby be obligated to abide by ALL the requirements of the household of flesh - all the laws and requirements associated with physical circumcision and the Law of Moshe!
As Shaul shows in verse 4 such ones would have fallen from grace and gone back to flesh! For they would be thinking and/or postulating that perfection does indeed come by physical circumcision and the works of the Law of Moshe. And these who fall from grace will by their fall from grace to flesh bring themselves again under the curse of flesh - that curse under the law applicable to all under it who do not do ALL the words of it (Devarim 27: 26). In other words, these who fall from grace will thereby bring upon themselves the death penalty - second death, unless they repent and come back under grace again. For just as no one, bar Yah'shuah the Messiah, succeeded in doing all the words of the law, it is certain that these ones will also fail to live by all the words of the law, thereby incurring the death penalty under the law!
It is quite a serious matter to abandon grace and fall from it, reverting back to the yoke of the law, or the yoke of the weak and beggarly elements associated with false deities. Faith in Yah'shuah the Messiah - grace - is superior to these fleshly matters and should be upholded in its high pedestal.
Verse 6: in the Messiah neither circumcision nor uncircumcision amounts to much. The important matter is faith in him, working through love.
Verse 7 shows that by reverting back to, or assuming, the yoke of physical circumcision and the Law of Moshe, one is not obeying the truth - the true gospel originally preached and received.
Verse 8 clearly shows that the persuasion of reverting back to, or assuming, the yoke of physical circumcision and the Law of Moshe, does not come from Yahweh - for it is Yahweh who calls us to himself. And if this persuasion does not come from Yahweh, from whom does it come? Satan?
In verse 9 Shaul stated that a little leaven leavens the whole lump. The little leaven being referred to here was this erroneous persuasion of reverting back to, or assuming, the yoke of physical circumcision and the Law of Moshe - a false gospel which Shaul vehemently condemned and pronounced a double curse on any of its propagators!
In verse 10 Shaul refers to such propagators of this false gospel as troublers - who shall bear their judgment - whoever they are, for Yahweh shows no partiality. And in this context it is instructive to remember the double curse Shaul pronounced on anyone, whether man or angel, who would preach a gospel different from the one originally preached and received, recorded in Galatians 1: 6-9.
In verse 11 Shaul clearly showed that the reason he suffered the persecutions he endured was because he did not preach the false gospel of reverting back to, or assuming, physical circumcision and/or the Law of Moshe. Shaul preached the gospel of salvation by grace through faith in Yah'shuah the Messiah. Shaul preached that by the works of the law, or by physical circumcision, one could not be saved, or justified, or made perfect, or made righteous or made blessed.
In verse 12 Shaul shows his wish that these troublers, these preachers of this false gospel, would cut themselves off from those of the household of faith. In other words, Shaul wished that these troublers would not fellowship with those of the household of faith, for they were not of it, but belonged to the household of flesh.
In verses 13 to 15 Shaul admonished that this new-found liberty in Yah'shuah the Messiah should not be used for reverting back to works of the flesh, but should be used in serving one another through love, thereby fulfilling the law of loving one’s neighbour as oneself.
The Works of the Flesh and those of the Spirit Contrasted
Shaul here shows how we are to avoid the works of the flesh and are to live by the works of the Spirit and thereby manifest the fruits of the Spirit.
Shaul clearly gives us instruction in the manner we are to serve one another if any of us are overtaken in any trespass - whether in this matter of reverting to, or assuming, physical circumcision and the Law of Moshe, or any other matter. We are to restore the one overtaken by the trespass in a spirit of gentleness. We are also to bear one another’s burdens, and thereby fulfil the law of the Messiah.
Verse 7 clearly shows us that whatever we sow we will reap.
Verse 8 clarifies that if we sow to the flesh - such as by reverting to, or assuming, physical circumcision and the Law of Moshe, we will reap corruption - death - the second death! But if we sow to the Spirit - such as by coming under the liberation of grace through faith in Yah'shuah the Messiah, we will of the Spirit - meaning by grace and not works - reap everlasting life.
Why Some Preached a False Gospel
Shaul stated that those who propagated physical circumcision desired or were motivated by making a good showing in the flesh. Their reason for so doing was avoiding the persecution associated with those who were preaching the true gospel of salvation by grace through faith in Yah'shuah the Messiah, and not by physical circumcision or the works of the Law of Moshe.
In verse 13 he showed that even these propagators of physical circumcision and the Law of Moshe did not really live by the entirety of the Law of Moshe. Therefore, by their failure to so live by its entirety, they had incurred the curse under the law - death - the second and permanent death! Nevertheless, their purpose in so propagating this erroneous view was to boast in their success in the flesh - their own personal glory!
In verse 15 Shaul again reiterated that in Yah'shuah the Messiah neither circumcision nor uncircumcision amounted to much. The key thing was the new creation in us by the grace of Yahweh through faith in Yah'shuah the Messiah.
Peace and Mercy to Those Who Believe the True Gospel
Shaul’s parting words of peace and mercy were directed at those who walk according to the rule propagated in the true gospel, that salvation is by the grace of Yahweh through faith in his Son Yah'shuah the Messiah. He did not direct his parting words of peace and mercy at the troublers.
And he concluded that the troublers should not trouble his audience, the Galatians, as they now had the true gospel reiterated to them. They should therefore no longer be fooled and bewitched by any troubler showing up in their midst.
Shaul concluded by stating that the grace of our master Yah'shuah the Messiah be with the spirit of his audience.
Shaul shows that Gentiles cease from being aliens from the commonwealth of Yisrael and cease from being strangers from the covenants of promise by faith in Yah'shuah the Messiah, who shed his blood for their redemption, and not for theirs only, but also for that of the physical Yisraelites. The key thing here is that the more important covenants were those of promise - faith, and not those of flesh - works.
Shaul warned, in verse 2, against dogs, evil workers, those of the mutilation, those of the circumcision party.
In verse 3, referring to the brethren, he stated that these, including himself, were the true circumcision - that of the heart, spiritual circumcision, not physical circumcision. These spiritually circumcised had no confidence in the flesh - physical circumcision.
Shaul then goes on to show that if any human could indeed boast about fleshly matters it was he. Nevertheless his fleshly works amounted to loss for the Messiah as he states in verse 7.
The important thing, once Shaul had understood the true gospel, was to realise the worthlessness of these fleshly matters, and the true worth in faith in Yah'shuah the Messiah, through which true righteousness was imputed to him. He now looked forward to the power of the resurrection, hoping to be resurrected from the dead once he fell asleep.
Our circumcision is not of the flesh, but that made without hands. It is the circumcision of the Messiah, made by putting off the body the sins of the flesh. It is sealed by our baptism, and our raising from the water typifies the Messiah’s resurrection from the dead - through faith in the working of Yahweh who raised him from the dead. In other words, our spiritual circumcision is based on faith, not on fleshly matters.
In the Messiah, as verse 11 shows, we are all the same. There is neither circumcised nor uncircumcised, Jew nor Gentile, male nor female, slave nor free, but are all the same before him.
Shaul shows that he freely intermingled with both the circumcised and the uncircumcised that were believers. He did not subject himself to the Jewish law that those circumcised should not associate themselves or fellowship with those who were not circumcised. Rather, Shaul recognised that in the Messiah we were all the same and that all those of the household of faith should fellowship amongst themselves, not subjecting themselves to fleshly rules. They were led by the Spirit, and not by the flesh.
It is for such conduct, truly in harmony with the true gospel, that Shaul was greatly persecuted by the Jews of the Diaspora. For he, though physically a Jew, did not live under Jewish laws and customs, but lived his life in the freedom or liberty of the household of faith in Yah'shuah the Messiah. Shaul’s example, together with that of his companions, is one we all should follow.
Shaul here described the traits of the troublers, those of the circumcision party, those who preached a gospel different to that original and true gospel preached and received.
These troublers were insurbodinate, idle talkers, and deceivers. They subverted whole households, teaching things which they ought not, for the sake of dishonest gain.
Believers, those of the household of faith, are not to believe or give heed to Jewish fables and commandments of men who turn from the truth - as those of the circumcision party had turned from the truth.
These troublers, who sowed to the flesh, and not to the Spirit, were defiled and unbelieving. They did not acknowledge that salvation was by grace through faith in Yah'shuah the Messiah, but continued to assert that it was by fleshly works, such as physical circumcision and the works of the Law of Moshe. These troublers' minds and consciences were also defiled. These troublers professed to know Yahweh, but in their works - by sowing to the flesh - denied Him and his Son. These troublers were abominable, disobedient and disqualified for every good work.
These were their traits.
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