# 15: 10-16-09

Galatians 5:2-6; Genesis 17

In his letter, we have seen that Paul used an allegory of Abrahams two sons to show the Galatians that
trying to be justified by the works of the Law just leads to bondage; but the man who comes to God by
faith, believing in Gods work through His Christ, is justified by Gods grace freely.
That man freely receives what God freely gives the gift of salvation in His Son. He is free from sin, free
from death, and free from the Law. Knowing the Son, that man is free indeed.
In the beginning of chapter 5, Paul then gave an exhortation. What was that exhortation in a word? To
stand fast. The idea is to not be moved from ones position. And what was that position, in a word?
Liberty freedom. The Galatians were not to be moved from the position of freedom, in Christ. They
were not to put themselves back under a yoke of bondage again.
Paul used this term to refer specifically to the Law of Moses, which teachers in Judaism referred to as the
yoke of the Law. The false teachers who had come to Galatia were trying to put the assemblies there under
that yoke. Who, specifically, in the assemblies? Jews and Gentiles. Both had been under a yoke of
bondage before the Jews, to the works of the Law; the Gentiles, to the works of their pagan religions (4:89). Paul urged them both to not be entangled again.
Lets read the passage together.
[Read Galatians 5:1-6]
Notice in verse 1 that Paul is exhorting the Galatian assemblies the unspoken plural you of his
command but he also refers to us. If we put the yous in, it would read like this: You stand fast
therefore in the liberty by which Christ has made us free, and you do not be entangled again with a yoke of
bondage.
The you is the Galatian assemblies; so who is the us? Its those who truly believe the ones whom
Christ has made free the ones who have been justified by faith in Christ. That would include those of
Galatia who truly believe, as well as Paul us.
Paul is about to single out the plural you as a subset of the Galatian assemblies. We will see in the next
few verses that the you are those who professed to believe, but had not yet placed their faith in Christ for
their salvation. Specifically, Paul is addressing the Gentiles who professed to believe, for the issue is
getting circumcised.
v. 2 Paul is writing here about the Galatians becoming circumcised. Now, the Jewish members of the
assembly would already have been circumcised; this refers, then, specifically to the Gentiles the majority
in the assemblies in Galatia.
As you can see, Paul is making a very strong statement here: Mark my words, if you get circumcised,
Christ will profit you nothing. The idea in the word profit is help, or use. Nothing is an absolute
term. Christ can be of no help to you; of no use whatsoever; if you get circumcised.
What help is Paul referring to? What is it that men need? They need to be made righteous; they need to
be justified. In verse 4, Paul will categorize circumcision as a work of the Law, by which men Gentiles in
particular are attempting to justify themselves. Paul is saying that if the Gentiles become circumcised,
they cannot be justified by Christ.

# 15: 10-16-09

Now, you may think, Wait a minute. The Jews had been circumcised, and it was still possible for them to
be justified by faith. Why was it different for these Gentiles? And why does Paul state this in such
absolute terms? Why would doing this single act mean they could not be justified by Christ? There are
many men who try to justify themselves by their good works, before they finally come to Christ, believing
and then Christ justifies them.
Now, Paul will explain what he means in the next few verses; but before we look at what he has to say here,
I want to go back with you to learn a little about circumcision, so that we can see its original meaning, and
what it had come to mean in Judaism.
Turn to Genesis chapter 17. This is the passage where God establishes His covenant with Abraham and his
seed after him this is the everlasting covenant. As we looked at this passage just two weeks ago, I want to
concentrate on what God says concerning circumcision, which is the sign of the covenant.
Remember that Abraham had responded to Gods call to get out of Ur of the Chaldees, believing the LORD
for the promises He made to him. Abraham continued to become enlightened as to who God is. And then
there was that night under the stars, when the LORD revealed Himself as the Seed who would be Abrahams
heir the Christ. That revelation was made on the basis of the gospel, which God had planted in the star
names when He created them.
The star names revealed that the Christ would come and die as the substitute for mankind, taking the
penalty for their sin, and that He would overcome death through His resurrection. That night, Abraham
believed in the LORD, as revealed in Christ the starry revelation of Christ as the Word and the LORD
accounted it to him for righteousness (Gen 15:6).
The LORD then cut a covenant with Abraham, showing him that his inheritance depended entirely on the
work of Christ, and Him alone. The Christ would be Abrahams Seed, and his heir (Gen 15:4); but at the
same time, Abraham would come into his inheritance through Christ (Gen 15:8-21), and he would do so
after his own death (Gen 15:15).
In this way, the LORD was revealing to Abraham that through the Seed Christ, they had a relationship that
exceeded the confines of the natural for how could Abraham inherit through his own Seed and after his
own death? And the relationship exceeded the confines of time, as well - for how could Abraham inherit
through a Seed who would exist in future time?
This was a relationship that had brought Abraham outside of the limitations of the earthly, into the realm of
the Eternal. And how did this occur? Through Abrahams faith through his union with Christ.
But this was not the end of the revelation. After Abraham and Sarah attempted to bring forth the Seed
Christ through their own efforts, and got Ishmael, the LORD appeared to Abraham again 13 years later,
after both Abraham and Sarah were long past their reproductive years.
This time, the LORD appeared to Abraham as Almighty God, El Shaddai, the all-sufficient One; and He
commanded Abraham to walk before Him, and be blameless that is, to be complete (Gen 17:1). The LORD
had revealed Himself as the God of glory (Acts 7:2), whom Abraham was drawn to; and then as the Word,
whom Abraham believed into; and the LORD accounted it to him for righteousness.

# 15: 10-16-09

In this revelation, God was calling Abraham to now walk in that righteousness that He had accounted to
Abraham. When Abraham had believed into Christ, he had received the Holy Spirit in his spirit light for
his lamp, and life for his body Life everlasting. Through his faith, then, Abraham had already become
complete a son of God, in a glorified body.
El Shaddai was now commanding Abraham to be complete to be what he had become; to live the life he
had been given; to walk in the new life he had received in Christ. How could he do this? By walking in
the Spirit. Through yielding himself and the members of his body as instruments of righteousness to God,
the all-sufficient God could work out His perfect plan through Abraham.
Through Abrahams submission, the LORD could now bring about His purposes for His nation, Israel, and
the Seed Christ. So God at this time established the covenant He had already cut with Abraham, showing
that all would be His work; all would be done through His all-sufficiency.
What was Abrahams part? To believe God. Abraham had believed God to receive His life; he would now
have to believe God to live it, co-operating with God, submitting to His plan, walking before God, as a
completed son of God, in Christ.
God terms His covenant with Abraham an everlasting covenant (17:7), for seed after him throughout their
generations, and for the land, an everlasting possession. And twice, God says He will be God to Abraham
and to his seed after him (17:7, 8); they are to have a relationship with God, which Abraham has already
begun to experience, through the Spirit. All of these things are part of the everlasting covenant, that the allsufficient God will bring to pass.
It is then that God speaks of how the covenant will be kept.
[Genesis 17:9-14, 23-27]
v. 9-11 It was for the all-sufficient God to bring all the promises to pass in the covenant. It was for
Abraham and his descendants to keep the covenant; to watch over carefully to preserve the truth of what
God would do. The way in which God commanded Abraham to keep the covenant was through
circumcision a sign of the covenant.
So the sign of the covenant, circumcision, was meant to be a means of preserving the truth of the covenant.
It would do so because it reflected the truth of the covenant, and the reality of the One who would bring it
to pass.
v. 12-14 Circumcision is the cutting away of the foreskin of the male reproductive organ the source of
seed, that gives life. The meaning of the sign is that the body of flesh must be cut off, in order for new life
to issue forth.
How is this body of flesh cut off? Its cut off in death. This reflects the believers union with Christ, in His
death. Through believing, were crucified with Christ thats the cutting off of the body of flesh our
exodus out of Adam. And if were united together in the likeness of his death, certainly we also shall be
united in the likeness of Christs resurrection (Rm 6:5).

# 15: 10-16-09

Were now in Christ, united with Him, in the new Life He brought out of death through His resurrection
Life everlasting. Weve passed from death to Life; were a new creation in Christ Jesus. Through the
severing of the body of flesh comes life everlasting Life, realized in a glorified body. And now, were free
to walk in that body, in the newness of life which is done by faith.
How is this sign, the sign of circumcision, a sign of the everlasting covenant? Remember the sign of
circumcision was how the covenant was to be kept to keep the truth straight. How did circumcision do
this? The cutting away of the flesh showed that Gods promise for an eternal inheritance life everlasting
depended on Him alone; only God can create life.
Those of the covenant were to be circumcised on the eighth day. In Scripture, eight is the number of new
beginning. This new life that is brought forth is a new beginning as a son of God, in a body of glory.
As the circumcision was to be performed on the eighth day, the infant could not do it himself; the Father
had to do the circumcision. Its all the Fathers work to bring many sons to glory, through Christ; our part
is simply to receive His work.
Abraham was to circumcise all the members of his house, whether they were born natural sons or if
they were bought from foreigners who were not Abrahams seed, who were slaves in his household.
There we see the picture from our study of Galatians chapter 4, of the natural sons, the Jews, and the socalled slaves of sin, the foreigners the Gentiles. All must be circumcised, in order to be part of the
household of God.
The uncircumcised child would be cut off from his people speaking of Abraham and his house for in not
taking the sign of the covenant, he had broken the covenant. Now, in terms of what this pictures, what is
mans part in the covenant? To believe God. Thats how he enters into the covenant by faith and then
its promises are realized for him.
So the uncircumcised pictures one who refuses to believe God, to receive His Life. If he will not allow
God to cut away his body of flesh to receive a new body, his unbelief cuts him off from everlasting Life.
Skip down to verse 23.
v. 23-27. Here is Abraham walking before God, complete in the newness of life by the Spirit believing
God for what He had promised. Every male in his household was circumcised; they all took the sign of the
covenant in their flesh.
Did taking the sign mean that they believed God, for Life everlasting? No; it means they submitted to
Abraham, but not necessarily to God. For instance, Ishmael did not believe at this time, but he was still
circumcised. And Abraham had believed God, and received His Life, before the command had been given
to take the sign of circumcision in their flesh. So the value of the sign was not in performing it, but in what
the sign meant what it pictured and in believing it.
Circumcision would serve as a way of preserving the truth of what God was doing, to bring forth Life
everlasting, through His Christ. It would be passed down from father to son, from generation to generation,
and the truth would be preserved as men believed God for what the sign meant as Abraham had already
done.
And what if they didnt believe God? Then the meaning of the sign would become corrupted; and the sign
would become a meaningless ceremony.

# 15: 10-16-09

The next recorded circumcision in Scripture is found in Genesis 21.

[Genesis 21:1-4] So here is Isaac, the son of Gods promise, and Abrahams seed and heir, with whom God
would establish His covenant. Abraham circumcised him on the eighth day, as God had commanded. Here
was the new beginning, in the son of promise, picturing Christ.
Abraham believed God, and he taught his children and his household after him, that they might keep the
way of the LORD, to do righteousness and justice (Gen 18:19). And the LORD did make of Abraham a great
and mighty nation. That nation was formed in the womb of Goshen in Egypt, and was then birthed through
the Red Sea.
But that first generation of Israel had an evil heart of unbelief, and departed from the living God. They
rebelled against Him in the wilderness and they could not enter the land that God had promised to Abraham
because of their unbelief (Heb 3:12-19).
It is notable that this generation did not circumcise their sons. They did not put the sign of the covenant in
their flesh, because they didnt believe God for His Christ.
The author to the Hebrews tells us that the gospel was preached to them in types and figures but the
word that they heard did not profit them it couldnt save them because they did not mix the word with
faith (Heb 4:2). The sign of circumcision was one way the gospel was preached to them and they didnt
hear.
The corpses of the first generation were scattered in the wilderness because of their unbelief; but the second
generation did believe God to enter the land. Before they did, Moses exhorted them in their obedience to
the LORD.
Turn to Deuteronomy chapter 10. Moses had been recounting the history of the first generation. Now he
exhorted this second generation of Israel in their obedience to the LORD.
[Deuteronomy 10:11-16] Remember that this generation of Israel was, at this time, uncircumcised. But
what is the LORDs primary concern? Their physical circumcision? No; although He will have them
circumcised later, just after He takes them into the land. But before that at this time they are to
circumcise the foreskin of their hearts.
To be stiffnecked means to be rebellious; this is one who will not bow the head, and submit himself to God.
It was the first generation of Israel that had been stiffnecked. Moses was exhorting this generation to submit
themselves to the LORD, which he describes as a circumcision of the foreskin of the heart.
Now, how do you do that circumcision with a knife? No; this is a matter of the heart. To circumcise the
foreskin of the heart is done by faith. By faith, you are united to Christ in His death, making your exodus
out of Adam and into Christ. Through faith, you are in Christ a new creation.
Old things have passed away that was having your being in Adam. All things have become new
because now you have your being in Christ every part of you by faith, through the Spirit.

# 15: 10-16-09

This is what the LORD, through Moses, was commanding this second generation of Israel to place their
faith in Him, so that He could work this work in their hearts. Paul will later make it clear that the
circumcision of heart is the work of the Holy Spirit in a man, when that man places his faith in Jesus Christ
(Rm 2:26, 29, 3:22).
What Moses was calling for the people to do is to believe God, and submit themselves to Him, so that He
can work in them and through them.
Later, Moses will prophesy of the disobedience of the later generations of Israel, which will result in them
being scattered out of the land in judgment. Then Moses speaks of their repentance. Turn to Deuteronomy
chapter 30.
[Deuteronomy 30:1-6] Here again is the circumcision of heart, in this case emphasizing that it is the LORD
who does the work. He will give Life to the repentant nation. This speaks of the regeneration of Israel.
You can see that physical act of circumcision was not the issue with the LORD; it was what the sign meant,
that a man must, by faith, be united to Christ in his death, in order to become a new creation in Him, and
receive Life everlasting. That belief is reflected whether it is the circumcision of the physical foreskin or of
the heart.
The prophet Jeremiah even spoke of the fact that unbelieving Judah was uncircumcised, not just of heart
(Jer 4:4), but of ear (Jer 6:10); they would not listen to obey; the word of the LORD was a reproach to them.
This condemnation was echoed by Stephen, speaking of his accusers on the Jewish high court, resisting the
Holy Spirit, as their fathers did (Acts 7:51). To be circumcised of heart and ear is to heed the voice of the
Spirit, and believe.
Whereas Gods intent with circumcision was on the meaning of the sign, in the hands of the unbelieving
nation, it became a ceremonial work but one to which they attached a great deal of importance. It was
during the period of the Babylonian exile that circumcision began to acquire a religious significance as a
symbol of Judaism.
Through the Hellenist period when Israel was dominated by the Greek empire, and then by Syria,
circumcision was discouraged and even outlawed, causing it to become a political issue; it developed into a
symbol of national pride.
Although circumcision was given 430 years before the Law, it became so closely associated with the Law,
so as to be regarded as a part of it. Circumcision became like an induction ceremony into Judaism the
first law which was to be obeyed after which, every jot and tittle of the Law must be obeyed at least, in
theory.
But that is what Judaism held out as the way in which a man must be justified before God; he must become
part of the covenant people of God through circumcision and then spend the rest of his life working to
obey the Law. You can see why Paul portrayed this as the yoke of bondage!
We know that this is not why God gave the Law, and not what He intended concerning circumcision, but
that is what religion made of them; a system by which you can work for your salvation exactly the
opposite of what they pictured.
The Law was fulfilled in the perfect life lived by Jesus, who became our substitute on the cross. In this
way, the righteous requirement of the Law was fulfilled for all who believe (Rm 8:4).

# 15: 10-16-09

Through faith in Jesus Christ, we receive the circumcision of the heart a new creation in Christ Jesus,
circumcised in the Spirit, not in the letter of the Law (Rm 2:29). It is we who are the circumcision; we
worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh (Phil 3:3). We agree
that it is the Spirit who gives Life; the flesh profits nothing (Jn 6:63). And by the Spirit, we are enabled to
walk in the newness of Life.
With this in mind, lets return to Pauls letter to the Galatians.
[Galatians 5:1-6]
Lets consider again Pauls first comment on circumcision to this assembly, which is part of that yoke of
bondage he is writing about in verse 1. Keep in mind how Judaism promoted circumcision in Pauls day.
You can be sure that the false teachers would have told the Gentiles that without circumcision, they
couldnt be saved. Its what the false teachers who associated themselves with the Jerusalem church had
told the Gentiles in Antioch (Acts 15:1).
That contention had to be settled by Paul and Barnabas in Jerusalem, where it was determined that it was
unnecessary for the Gentiles to be circumcised or keep the Law in order to be saved. As Peter had said,
Why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were
able to bear? (Acts 15:10).
So the false teachers would have said that if the Gentiles werent circumcised, they couldnt be saved. Now
Paul is saying that if the Gentiles became circumcised, they cannot be justified by Christ; that is, they
cannot be saved.
Why not? Because circumcision was the initiation rite to the entire religious system of Judaism, which
maintained that a man can only be justified by the works of the Law. If the Gentiles made the decision to
be circumcised, they were making a decision to work for their salvation.
This means that they were not trusting in the salvation which Jesus had wrought for them; they really didnt
believe Him for it. Therefore, Paul says, Christ will profit them nothing; He cant help them. How can
Christ save them, when they wont let Him? He will not take away their freedom to choose. If they choose
to be circumcised, they have decided to work for their salvation and not take His.
The verb circumcised in verses 2 and 3 is in the present tense. This indicates that the Galatians have not
actually taken the step, but they are considering it. This explains the note of urgency in Pauls letter. Paul
wants the Gentiles in Galatia to think through the ramifications of just what it is that they are considering,
here.
v. 3 Pauls use of the word testify indicates he is continuing in his solemn warning to these Gentiles.
The false teachers would have been sure to tell the Gentiles about keeping the Law; undoubtedly, they
would have promoted the Law as a way to control the sins of the flesh.
But had they told them there were 613 commands that they were obligated to keep, which were given to
Israel at Mt. Sinai at least, by rabbinic count? And they had to keep every one of them all the time if
they wanted to be justified by the works of the Law. Hmmm.
So if the Gentiles choose to be circumcised, Christ cant help them; and, they will have to keep the whole
Law. But thats not all; Paul wants them to know the fullness of what they would be choosing.

# 15: 10-16-09

v. 4 You can see that the translators add, attempt to where it speaks of being justified by the Law (in
italics); and the idea is certainly there. Paul says two things about those who try to be justified by the Law:
that they become estranged from Christ, and that they have fallen from grace. These are really parallel
ideas.
To become estranged from Christ means to withdraw from Him. Fallen from grace means to fall out of
Grace. Now, this does not mean you can lose your personal salvation. That salvation was wrought by
Christ, and given as a free gift by God; it cannot be lost. Here, grace does not refer to personal salvation,
but to the way of salvation, by grace.
The idea here is that those who have professed to believe in the assembly have been going along on the
same path, or way, as those who have already placed their faith in Christ well call it the Way of Grace.
Those who truly believe were enlightened step by step, as they took the truths of the gospel in stride, until
they reached their destination; by faith, they entered into the embrace of Christ, who saved them, by Gods
grace.
But at some point along the Way of Grace, those who had been merely professing to believe encounter
something which causes them to disobey the truth laid before them; and they withdraw from Christ; they
fall out of the Way of Grace.
Now, the Way of Grace is the one and only way that leads to salvation, through Christ; so if they have
fallen out of the way, will they reach their desired destination? No. If these Gentiles become circumcised,
and try to be justified through keeping the Law, they are on a different path one which leads to
destruction (Mt 7:13-14 ).
The false teachers would like the Gentiles (and the Jews, for that matter) to believe that they can add the
works of the Law to their faith in Christ. But Pauls illustration shows that to be impossible. You cant be
on both paths at the same time. And once you have fallen off the Way of Grace, that other path keeps
taking you further and further away from the Way of Grace. This is why Paul is so concerned for them.
Those who profess to believe have already heard the gospel of Christ in its entirety. If, having heard the
complete gospel, they insist on adding their own work to it, they are showing that they do not really believe
what they have heard of Christ and there is no further proof for Christ that Paul or anyone can give.
Either they believe it, or they will fall out of the Way of Grace. All that Paul can do is to show them that
justification by faith in Christ and by works are different, and mutually exclusive.
Paul then shows the contrast between those who are trying to justify themselves, and those who have
already been justified by Christ. Note the transition from you to we. And who is the we?
Believers Paul including himself.
v. 5 the we in the Greek is strongly emphatic. Paul is making a contrast here. Through the works of
your flesh, you Gentiles are attempting to be justified by the Law. But through the Spirit, we believers are
already fully justified weve been freed from all charges of sin and guilt, and God has declared us
righteous.
And whats more, we are just waiting, most eagerly, for that which is the know-so hope of the righteous
our heavenly inheritance our glorified bodies. The Spirit is our absolute guarantee of that inheritance.
We have a complete, assured salvation, and were resting in it by faith.

# 15: 10-16-09

Were just standing in grace, in the finished work of Christ, rejoicing in hope of the glory of God (Rm
5:2). What a contrast, to the yoke of bondage that the Gentiles are considering taking on!
And Paul has one final point to make about faith, that will set the tone for the rest of his letter.
v. 6 In this context, avails means to have efficacy; to have value. Paul is saying that in Christ, it is
irrelevant whether you are circumcised or not. Why? Because the meaning of circumcision which is what
matters to God is fulfilled through union with Him.
Through faith, we are united with Christ in His death; this body of flesh is put off; and we are raised in the
newness of Life everlasting with Christ. And also through faith, we now begin to live this Life.
Works of the flesh, such as circumcision and the Law, do not avail anything in this Life (life in the glorified
body); they have no power, no value. What does? The work of faith has value. And how does faith
operate? How does it express itself? Through love.
The works of the Law are really done out of love of self. They are done for self-glorification. But the work
of faith is a selfless love; its love for others, as Paul will show (5:13). And all is done to the glory, not of
self, but of God, because its His work done through us His love, flowing through the channel of faith.
And next week, well learn more about faith working through love. So keep reading Galatians through the
end of the letter till then.