| by Gregory Diaz (Wayne, New Jersey) |
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| The great controversy of the New Testament church regarded whether or not gentile believers needed to be circumcised. It will be seen that this question is one concerning whether the unconverted may fellowship with the church. It is a question regarding communication. Communication is the key component of the gospel message. We know that God inspired it on Pentecost at the founding of the church. Romans 10:17 says “So then faith cometh by hearing, and hearing by the word of God.” Also, Malachi 3:16 says “Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.” And Galatians 6:6 says, “Let him that is taught in the word communicate unto him that teacheth in all good things.” Just as the spreading of iniquity is characterized as a mystery (2 Thes 2:7) so is the spreading of righteousness through fellowship (Ephesians 3:9). Considering this mystery helps us understand the difference between the old and new covenants. According to the old covenant the sinner should be “cut off from among his people” and therefore severed from the congregation and from God (Numbers 15:30). This is similar to how Adam was removed from the garden of Eden and the tree of life. But now since Jesus paid for our sins, we again have access to the tree of life, to God’s spirit and therefore to fellowship with God and each other. This explains how that “the commandment, which was ordained to life,” Paul found to be unto death (Romans 7:10). The reason is that the law severs us from fellowship since we have and inevitably do sin. And we understand that being severed from God leads to spiritual degradation and death. However, we are now made free from the law of sin and death (Romans 8:2). And this allows us to fulfill the righteousness of the law by regaining access to God’s life-giving spirit. Therefore, it is the penalty of the law, or that severance, that we are no longer under the threat of. The book of Galatians confirms this idea. By this letter we know that even the apostle Peter misunderstood the truth of the gospel. Here Peter by separating from the “sinners of the gentiles” had turned to a false gospel. Now when reading this it should be understood that gentiles always had the opportunity to convert to Judaism. However, they first needed to be circumcised. This involved a complete transformation of beliefs and obedience. Therefore, circumcision should not be considered as merely a physical operation that you either have or haven’t had done. In order to receive circumcision a person must first conform to an acceptable standard of righteousness. Genesis 17:1 says, “And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.” Verse 11 says “And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.” Circumcision is a token or sign for righteousness and is therefore a symbol for it. Therefore, clearly the actual operation of circumcision is not required. However, the point is that what it symbolizes is also no longer required. In other words, the idea of living up to an “acceptable standard” of righteousness in order to fellowship with Christians that have already attained or been raised up in that standard is likewise not required. Understanding the letter of Galatians this way shows it to be as relevant today as when it was written. No one can be justified and/or made perfect by the “works of the law.” Or, in other words, no one can be perfected by the threat of being cut off from fellowship. In Galatians 2:16 Paul says, “for by the works of the law shall no flesh be justified.” And in Galatians 3:3 Paul asks “Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?” Notice in Galatians 2:21 Paul says, “for if righteousness come by the law, then Christ is dead in vain”. Here Paul does not say that we do not need to become righteous. Instead, we see him explaining the new covenant method for becoming righteous. Again, we understand as Paul explains this process, that the physical act of circumcision is only the sign of a person living righteously. Notice Galatians 3:2-5. Here Paul is discussing the “works of the law” rather than just the physical operation of circumcision. Here we should understand that the “works of the law” cannot be referring to works of righteousness. This would make no sense at all since the goal of a Christian is to live a righteous and godly life. Rather Paul is again talking about the correct method for attaining righteousness and perfection. Therefore the “works of the law,” and “curse of the law,” must be viewed as the authoritative severance of sinners which had been the policy under the old covenant. Paul is contrasting the fear of being cut off to “the hearing of faith”. In other words, the gospel method of attaining to righteousness is through communication and inspiration. Notice that in Galatians 4:13-15 Paul compliments the Galatians on receiving him. They did not despise him or reject him because of the infirmity in his flesh. In other words, they did not reject him as an imperfect sinner (which they might have assumed because of his infirmity.) Paul warns in Galatians 5:15 “if ye bite and devour one another, take heed that ye be not consumed one of another.” In other words, do not judge one another in the sense of authoritative control. Discerning judgment however is very different and necessary. Notice again in Galatians 6:1 how that Paul describes the gospel method of inspiring righteousness through meekness rather than a method of authority. “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” Note here that Paul is talking about faults. In other words, he is talking about sinners and how to treat them. Let us therefore understand that the definition of right and wrong as defined by the law has not changed. The law still defines sin. Romans 3:20 (Young’s Literal Translation) says “wherefore by works of law shall no flesh be declared righteous before Him, for through law is a knowledge of sin.” Romans 7:7 says “…I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.” It is interesting to consider how communication compares to the science of genetics. Through science we know that both healthy and unhealthy genes are passed from generation to generation. Likewise, character may be communicated from person to person. So genetically if a population is isolated it begins to suffer degradation at a faster rate than it otherwise would. In this way a species can go extinct. Likewise, the policy of isolating sinners causes spiritual degradation. However, Christians with access to God’s perfect spiritual DNA can pass on righteousness as lights and as the salt of the earth. Fellowship gives life but separation causes death. The question of circumcision is today as relevant as in the first century. Christians should of course strive to become righteous. However, the correct method of attaining to that righteousness can only be through faith which comes by communication. Christians should not separate from those who have not reached an acceptable “appearance” of righteousness nor restrict them from attending their assemblies. The victory over sin must come from inspiration rather than by the fear of the death caused by severance. This is the difference between the old and new covenants. |
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