Synopsis of the Preceding Installments to the Series

 

Over the course of the last three installments of this series within a series, we dissected the second chapter of Shaul’s letter to the Roman Messianic Assembly. And we found that the overall content of this chapter was that of a diatribe. This diatribe metaphorically singled out those of the who were promoting a form of religiosity. More specifically, their Jewishness as the essential means by which any coming into Faith, especially Gentiles, are saved and are permitted to become members of the Body of Messiah.

 

These I identify in this and previous posts as Judaizers.

 

Shaul’s Challenge to the Judaizer’s Circumcision Mandate

 

And so, at the tail end of the chapter, the apostle challenges the central element of the Judaizers’ proselytizing operation: Physical Circumcision.

 

To the religious Jew of Shaul’s day, physical circumcision served a great many purposes. The least of those purposes being that it served as a physical guarantee of one’s place in the Malchut Elohim and membership in the Congregation of Yisra’el. Thus, these were insistent that every incoming, male Gentile convert undergo ritualistic or religious physical circumcision to be admitted into the Body of Messiah.

 

The Existential Threat of the Judaizers’ Circumcision

 

Shaul clearly recognized the horrendous error of the Judaizers’ proselytizing efforts. He realized the efforts of the Judaizers posed an existential threat to the spiritually ignorant Gentile converts.  The concern Shaul had was that the Gentiles who gave in to the Judaizers’ circumcision mandate would be placing their Trusting Faith in their circumcision instead of their covenant relationship with Yehovah through Y’shua HaMashiyach. For the converted Gentile to acquiesce to the Judaizers’ circumcision mandate would essentially nullify their original profession of Faith.

 

Shaul’s Fight Wasn’t Against the Judaizers’ Ritual Circumcision

 

So, contrary to the conventional wisdom of most people of Faith today, it wasn’t the mitzvah of physical circumcision that Shaul had a problem with. It was the meaning, purpose, and relevance the Judaizers erroneously placed on physical circumcision.

 

By Shaul’s day, physical circumcision had become an exclusive symbol of the Judaizers’ Jewishness and the foundation of their belief and faith. Yehovah never intended circumcision to fulfill such a purpose. For we saw demonstrated in Avraham’s story that physical circumcision came well after Avraham’s obedience of faith was established, tested, and recognized by Yehovah. And Avraham’s example is the perspective that Shaul seemed hard pressed to convey to his readers.

 

Shaul Put Physical Circumcision into its Proper Spiritual Perspective

 

So, what we find Shaul doing in the latter verses chapter two is to place physical circumcision into proper perspective for his readers. And he does this primarily by emphasizing the primacy of “circumcision of the heart” to that of the proselytizing practice of ritualistic physical circumcision. (Reference Part 3 of this series within a series: Paul on Physical Circumcision for God’s People.)

 

 

Critical Physical Circumcision Questions

 

We will endeavor to answer the following questions:

 

1. Did circumcision of the heart nullify or abrogate physical circumcision?

 

2. Is physical circumcision still a valid and required commandment for Yah’s men to keep?

 

3. What are the advantages to being Jewish and being physically circumcised as mentioned by Shaul in Romans 3:1-2?

 

 

People Want the Covenant and Commandment of Physical Circumcision to Just Go Away

 

It should be clearly understood that physical circumcision was a physical sign of the Avrahamic Covenant. Thus, physical circumcision in its proper perspective, was NOT the covenant.

 

Physical circumcision has often been taken out of its proper context and purpose. Consequently, it has been left as an afterthought or as a discussion topic to be avoided altogether by Yah’s elect. In fact, the Body of Messiah, as well as denominationalists, have all but turned a blind eye to the issue/topic of physical circumcision. And so the general consensus among both groups is that “circumcision of the heart” replaced the Torah commandment and covenant of “physical circumcision.”

 

The Reality of Physical Circumcision in the Hebrew World

 

Physical circumcision was a requirement for ANY male to partake of Pasach, aka Passover (Exo. 12:44, 48).

 

Yisra’el, despite their consistent violations of Yah’s Torah and breaking His covenant, were consistent in their adherence to the mitzvah of physical circumcision.

 

Furthermore, physical circumcision was necessary for one to worship at the place YHVH chose to place His Name and dwell (Eze. 44:7-9).

 

Physical Circumcision Insufficient For True Covenant Relationship

 

However, even in Tanakh times, physical circumcision was recognized by Faith leaders as not being sufficient in terms of one’s true relationship with the Almighty. Circumcision of the heart was also a requirement for one to enter into and remain in covenant relationship with the Almighty (Jer. 4:4).

 

 

But it seems evident that physical circumcision in addition to a circumcised heart (as well as being always in a state ritual cleanness and or purity) was something of significant interest to YHVH. So much so that the Prophet Isaiah wrote that only the circumcised would be allowed to enter the Millennial Zion-Malchut Elohim (Isa. 52:1-10).

 

 

Early Confusion Among Converted Jews as to Gentile Inclusion in the Faith

 

The Ruach HaKodesh was poured out upon Y’shua’s disciples on the Temple Mount on Shavu’ot, aka Pentecost (Acts 2). These disciples were all Jewish or of Hebrew descent. The sign of the disciples speaking in tongues became, at that time, a clear sign that one had entered covenant relationship with YHVH through Y’shua Messiah. And since the only recipients of this gift were initially Jewish disciples of Yahoshua, it became erroneously presumed that only Jews or proselytes could enter the True Faith once delivered.

 

The Cornelius Factor

 

However, that initial belief that YHVH was accepting only Jewish disciples of Y’shua into covenant relationship with Him, was challenged when Cornelius (and family), described as a Roman centurion, a just man, and a God-fearer. And being a non-Jewish individual who believed in and worshiped the Elohim of Yisra’el, but who was not a proselyte (Act. 10:1-2), upon hearing the Gospel as delivered to them by Kefa (aka Peter) received the Ruach HaKodesh as evidenced in their speaking in tongues (Act. 10:44-46). Cornelius and his family were then baptized by Kefa and his team (10:47-48).

 

The point here is that Cornelius and the believing males of his house, were not physically circumcised upon their entering into Faith and covenant.

 

The Judaizer Factor

 

As more and more Cornelius-types (non-Jews) received the Gospel, received the gift of the Ruach HaKodesh, and entered Faith/Covenant, certain orthodox Messianic Jews began to push the erroneous rhetoric within various Messianic Assemblies, that these converted Gentiles, despite their receiving the Ruach and their stated profession of Faith in Mashiyach, could not possibly enter covenant with YHVH, nor be saved unless they were physically circumcised (Act. 15:1) and practiced Judaism (Act. 15:5). In other words, these converted non-Jews, according to the Judaizers, had to become “proselytes” to Judaism for them to be a member of the Body of Mashiyach and to receive eternal life.

 

Forced to Address the Physical Circumcision Issue

 

When word that non-Jews were entering into Covenant with YHVH and receiving the Ruach HaKodesh reached the Yerushalayim Council, they were forced to deal with the issue of ritualistic-religious physical circumcision. However, the evidence was overwhelming and clear.  Physical circumcision was not a requirement for one to enter covenant with YHVH and for one to receive eternal life.

 

The Torah Commandment for Physical Circumcision Was Not Rescinded

 

Contrary to first-century Christian conventional wisdom, neither Shaul nor the Yerushalayim Council rescinded the physical circumcision Torah commandment. Just because the non-Jews entering Faith were receiving the baptism of the Ruach HaKodesh did not, by any stretch of the imagination, nullify this mitzvah. The mitzvah for physical circumcision that was given to Avraham was a perpetual ordinance throughout all Hebrew generations.

 

Circumcision of the Heart Superseded But Did Not Abrogate Physical Circumcision

 

What we see in the Cornelius example, followed by the Yerushalayim Council’s implied ruling on physical circumcision, was sort of a reorientation of “spiritual priorities” for incoming Gentile converts.

 

The Jerusalem Council recognized that ceremonial/religious/ritual physical circumcision was not Father’s priority for the incoming Gentile converts.

 

In every sense of the word, the state of a convert’s heart (that being the circumcised state of a convert’s heart) and their Faith/Belief in Yehovah was the only requirement for entering into Faith. Thus, physical circumcision took a back seat to the circumcision of a convert’s heart.

 

Physical Circumcision Remains on the Books as a Commandment of Yehovah

 

Nevertheless, physical circumcision had not been done away with. It was still on the books so to speak. And it appears that Abba had left room for those men of circumcised hearts entering Faith, who were led to do so, who at some point in their walk with Mashiyach were drawn towards receiving physical circumcision, were certainly welcomed and encouraged to do so.

 

The sensible way of looking at this thing is to recognize that circumcision of the heart must always precede physical circumcision and that it is NOT a requirement for salvation or for one to enter Faith and covenant with Yehovah.

 

Shaul Wrote There Was Advantage to Physical Circumcision

 

The apostle contends that there is indeed an advantage to Judaism and circumcision (Rom. 3:1).

 

So, despite the position some within and outside of our Faith Community may hold as it relates to the seeming irrelevance or greatly diminished relevance physical circumcision carries in our Faith, even the Great Apostle to the Gentiles believed otherwise. For a valid case must be made for the physical circumcision of any man who is of a circumcised heart, who after entering Faith has successfully walked in obedient covenant relationship with the Eternal and who is thereafter led to receive this very personal mark asserting the eternal covenant that exists between Yehovah and His people.

 

And here are the supporting elements of my case for physical circumcision

 

The circumcision that Yehovah instructed Avraham to receive as a physical sign of the unilateral covenant that existed between Yehovah and Avraham, was to be perpetually passed down and practiced by Avraham’s descendants. We who enter Faith, under the auspices of the renewed covenant, may claim “grafted into the commonwealth of Yisra’el” status (Eph. 2:12). Thus, Avraham by spiritual extension, is our human father in the Hebrew Faith. Thus, it could be somewhat construed that we, by virtue of the renewed covenant, come under the covenant of physical circumcision as well.

 

Circumcision is Linked to Faithful Obedience

 

The Avrahamic Covenant was founded upon Avraham’s faithful obedience to YHVH. Our covenant with YHVH is also based upon faithful obedience to YHVH. As Avraham was faithful to do that which YHVH commanded him to do, including circumcising himself and his boys, I believe there’s a strong argument to be made that we too should be willing to obey YHVH’s instructions and follow Avraham’s faithful example.

 

Physical Circumcision is Linked to Promises, Covenant and Salvation

 

Physical circumcision has the unique advantage, as Shaul noted in Romans 3:1, of physically linking one to promises and covenants and the salvation that Master Yeshua declared, is of the Jew (Joh. 4:22).

 

Physical Circumcision is a Reminder of One’s Relationship with the Elohim of Avraham

 

Circumcision, like the wearing of tzitzits, serve as a visual personal reminder of the deep and abiding relationship we have with the Creator of the Universe. Inherent within that relationship is the expectation that we will obediently walk in the Creator’s ways. And because Yehovah is a jealous Elohim who is not willing to share His glory with another, we are, in fact, prohibited from walking in the ways of the world (Exo. 20:5; 34:14; Deu. 4:24; 5:9; 5:15; Isa. 42:8-11).

 

There is Spiritual Value to Physical Circumcision

 

Furthermore, as Shaul stated, physical circumcision has notable spiritual value to the one who walks in obedience to YHVH’s instructions or commandments in righteousness (Rom. 2:26).

 

 

Did the Jerusalem Council’s Edict Nullify Physical Circumcision?

 

Contrary to the teachings of some, James’ Jerusalem Council edict DID NOT nullify, nor did it do away with physical circumcision for non-Jewish converts to Faith. Many liberal-minded Christians understand Acts 15:19-20 to be anti-Torah and anti-physical circumcision. They contend that the edict certified that physical circumcision did not apply to non-Jewish converts of Faith.

 

But a careful read of the passage says absolutely nothing about circumcision:

 

“Wherefore my (my being James, the biological brother of Yeshua, and leader of the Jerusalem Council) sentence is, that we trouble not them, which from among the Gentiles are turned to God: But that we write unto them, that they abstain from pollutions of idols and from fornication, and from things strangled, and from blood” (KJV).

 

To get the fullness of what James and the Council was saying here, one must continue reading on to verse 21:

 

“For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day” (KJV).

 

What the Jerusalem Council Edit Really Meant

 

What James and the Council were NOT giving the incoming Gentiles was a free pass on physical circumcision. What they were doing was presenting to the Messianic Assemblies an orderly, logical and reasonable method of receiving and acclimating the incoming Gentiles into the Messianic Community and into an obedience of Faith.

 

It was clear to all who were present at the council meeting that these incoming Gentiles were starting out with circumcised hearts and they appeared to have the desire to walk in covenant relationship with Yehovah. They just needed proper discipleship and guidance from the apostolic leadership on what Yehovah expected of them.

 

Why did James (Ya’achov) write what he did regarding Moses of old time being read in synagogues every sabbath day? Well, the incoming Gentiles were for the most part, ignorant of Yah’s Ways. They were, in fact, coming into Faith with the baggage of their former, pagan-rich lives that heavily influence and impeded their day-to-day walk in Mashiyach. So, in response to this reality the council counseled the assembly leaders to get these circumcised of heart, Spirit-filled Gentiles educated in Yah’s Torah—Yah’s instructions for righteous living—and acclimate them into the obedient covenant walking Body of Mashiyach. And the immediate solution to this stated problem was to divest the Gentiles of their pagan ways by instructing them to abstain from things defiled by idols; from sexual immorality (aka fornication); consuming improperly slaughtered meats; and consuming blood (Act. 15:20; 29).

 

What are these prohibitions really? Well, they are of course Torah prohibitions. And thus, if the incoming converted Gentiles were to obey these 4-prohibitions, they would meet the basic standards of righteous living that would afford them the opportunity to receive Torah instructions each Shabbat from their local synagogues.

 

The Council’s Edict Was Silent on the Issue of Physical Circumcision

 

It cannot be denied, however, that the Council’s Edict to the assemblies regarding the handling of Gentile converts was silent on the precipitative issue of physical circumcision.

 

That being the case, is the edict’s silence on something like physical circumcision indicative of that issue being abrogated? Of course not. Silence on any issue, especially in the apostolic writings, can only mean that the original Torah instruction remains in effect for Yah’s people, at least in some form or another.

 

Similarly, the Council’s edict was silent on the issue of Sabbath-keeping; on feast-keeping; on the keeping of any of the moral laws by the newly converted Gentiles. And I do not believe any of us who are of this Faith would think the Council would abrogate the keeping of these instructions by the Gentiles. So why would we presume the Council abrogated physical circumcision?

 

To say that the Jerusalem Council’s edict was a get-out-of-circumcision-jail-free-card is to erroneously presume then that the Gentiles were being instructed they only had to keep the edict’s four stated prohibitions of Torah to be welcomed into the Body of Mashiyach. In so doing the incoming Gentiles would be exempt from living an obedient Torah-based life, which would also mean that they wouldn’t have to keep the Sabbath; the Feast Days; or the other food laws; or the moral laws and such; all of which is simply crazy talk. For Torah is applicable to Gentile and Jew alike (Num. 15:16).

 

Yeshua Defended the Primacy of Torah

 

Yeshua proclaimed the primacy of Torah:

 

“Think not that I am come to destroy the Torah, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from Torah, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven” (Mat. 5:17-19; KJV).

 

Paul Affirmed the Primacy of Torah

 

Throughout the entire 7th chapter of the Cepher of Romans, Shaul affirmed the primacy of Torah for every individual walking in covenant with Yehovah.

 

 

The Gentile and Physical Circumcision

 

We know from Jewish history that physical circumcision was one of the central issues that the Maccabees fought and died over (1 Mac. 1:48, 60, 61). Their Greek overlords were appalled at physical circumcision. Thus, they prohibited the Jews from circumcising their sons. Those mothers who were caught having their sons circumcised risked having their sons executed. They themselves were forced to carry the bodies of their 8-day old babies tied around their necks as a deterrence to Hebrew circumcision.

 

Interestingly, but also tragically, in Shaul’s day, physical circumcision remained a fierce point of contention between Jews and Gentiles. The contention in Shaul’s day was not a violent one as during the time of the Maccabees.

 

However, specific to Shaul’s time, the religious Jew had lost all Godly perspective as it related to the purpose and significance of physical circumcision. The religious Jew—highlighted by the featured rhetorical Jew or religious figure of Shaul’s diatribe in the second chapter of Romans—perceived physical circumcision as the nominal Jew’s pass/badge/guarantee to their receiving the Kingdom of Yah—the Malchut Elohim (m. Sanhedrin 10:1). And because physical circumcision was a commanded ritual that was primarily practiced by the native Jew, except for proselytes, salvation to the Jew was based solely upon his Jewishness or lineage.

 

Consequently, the Gentile coming into Faith was at a disadvantage in comparison to his Jewish counterparts. He was seen as unworthy and ineligible to receive salvation and the Malchut Elohim because he was not circumcised. So, for those Gentiles to receive these essential promises of the Faith, Messianic Jewish leaders pushed ritual circumcision upon all incoming converted Gentiles.

 

It should be noted that when a Judaizer successfully proselytized a non-Jewish male, that Judaizer received recognition and respect in his rabbinic community. Each new proselyte was then viewed as a new notch on a Judaizer’s religious belt, so to speak.

 

Proselytizing at the Heart of the Physical Circumcision Mandate

 

Y’shua spoke out against this practice in Matthew 23:15 in his rebuttal to a group of challenging pharisees:

 

“Woe to you scribes and Pharisees. Hypocrites! For you traverse sea and land that you might make one proselyte, and when he has become one, you make him double the son of Gehenna that you are yourselves” (AENT).

 

 

Y’shua wasn’t criticizing or denouncing the mitzvah of physical circumcision, as some might erroneously conclude. He was, in fact, criticizing and denouncing the practice of turning Gentile men into religious Jews for the sake of amassing unto themselves personal power and control over the people. In effect, the practice that Yeshua railed against served only to lead unwitting converts astray of Torah and of walking in obedient covenant relationship with Yehovah which leads the proselyte down a road to physical and spiritual destruction.

 

In fact, everything that is wrong with what the Judaizers were attempting to do with incoming Gentiles is brilliantly laid out in the second half of Matthew 23.

 

Fortunately, Shaul also recognized the inherent, spiritual dangers the Judaizers posed to the Gentile converts he oversaw. His rhetoric against the Judaizers throughout his writings was not against the Torah commandments related to physical circumcision. It was, instead, the intentions behind the Judaizers’ insistence that non-Jewish men coming into Faith had to be circumcised.

 

To the Judaizer, physical circumcision was simply a means to an end. In this case, circumcision served as the introductory step into Judaism; into a life of obedience to the rabbis and their traditions and laws that all too often ran contrary and a fowl of Torah and the teachings and instructions of our Master Yahoshua HaMashiyach.

 

The Benefit of Physical Circumcision-Covenant Relationship with Yehovah

 

Shaul asserted that physical circumcision was of benefit to the one who keeps Torah. Thus, the fully circumcised child of Yah who walks obediently in covenant relationship with Yehovah, pleases the Most High. That circumcised of heart and physically circumcised of body receives the praise of Yah. In return, that soul can accurately and appropriately boast of their personal relationship with the creator of the Universe.

 

Physical Circumcision is not a Requirement for Salvation

 

Now, I would not take a hardliner or take hold to the presumptuous position that every male Messianic in the true Faith must be physically circumcised for them to be Torah compliant. And I say this from the sincere position of one who believes that physical circumcision is “generally” not a salvific issue. I say generally from a “circumstantial standpoint.” For we know from Acts that there were several non-Jews who entered this beloved Faith of ours who did not receive physical circumcision. At least as far as we can tell from the text. These certainly received the gift of the Ruach HaKodesh and began walking in obedient covenant relationship with the Eternal. Acts is silent as to whether any of these were led to or afforded the opportunity to receive physical circumcision.

 

Given this reality, it would be foolish for any of us to conclude that because of Shaul’s stance against the Judaizers’ attempts to have incoming Gentiles circumcised, that no converted Gentiles were ever circumcised apart from those who received ritualistic, religious circumcision from the Judaizers. And I would submit that it is indeed conceivable that it is conceivable that some converted Gentiles at some point in their walk with Messiah, were ultimately led to be physically circumcised. No doubt for those souls who did get circumcised, recognized that the Faith, which they’d become members of, emerged from that of the original Hebrew Faith, of which physical circumcision was a significant element.

 

Nevertheless, I believe (and this is strictly Rod speaking here, so take it with a spiritual grain of salt) that we must leave room in our discussion on this issue of physical circumcision, for individual calling, the leading of the Ruach Kodesh and the depth of relationship one shares with the Great I Am.

 

So what does this all say about Yah’s people receiving the covenantal-mark of physical circumcision given the two examples I’ve provided above?

 

 

So, it comes down to the one who comes into Faith with a circumcised heart and who commits to walking in obedient covenant relationship with the Eternal, and he comes to a place in his walk that he recognizes the rich heritage (historical and spiritual) that he is now entitled to being a part of (that being the Hebrew Faith). He is drawn or led to partake of that rich heritage of covenants, promises and lineage from which our Mashiyach came to us in the flesh (Deu. 4:7). This my friends is the advantage Shaul writes about in Romans 3:1-2.

 

Obviously, not every man of Faith will desire or be led to receive the mark of the Avrahamic covenant. But those who are, are certainly responding to an obedience of Faith that is specific to their walk and faith and to their engrafted into the commonwealth of Yisra’el state and discipleship of the Hebrew Messiah.

 

To resist and disobey that call would put that individual in somewhat of a difficult spiritual predicament. For to disobey the instructions of Yehovah is sin, and sin leads to judgment and death (Rom. 6:23).

 

In other words, for any covenant walking man of Yehovah to receive physical circumcision is a very personal calling, the decision to do so being between the individual and Yehovah. And if Yehovah leads one to be physically circumcised, it falls upon that individual to respond in obedience.

 

So to answer the questions we posed at the start of our discussion

 

1. Circumcision of the heart did not nullify or abrogate physical circumcision, for both circumcisions were given to us by Father in His Torah. Circumcision of the heart is a requirement for all of Yehovah’s people to possess. Physical circumcision applies only to the men of Yah who are led to take unto themselves the eternal physical mark of the covenant that was established between Yehovah and Yisra’el (I.e., the Avrahamic Covenant). Which leads us to the answer to question 2.

 

2. Physical circumcision is still valid for the true man of Yehovah who is so led to receive the mark of the covenant between Yehovah and Yisra’el.

 

And 3., the advantage of physical circumcision is that it connotes a special bond between the man of Yehovah who is led to receive that physical mark. The circumcision is valuable to the one who obediently walks in covenant relationship with the Almighty through an indelible fellowship with the true remnant of Yisra’el. This circumcision is not the circumcision of the Judaizers. It is the historic, mitzvah-driven circumcision of Torah that applies exclusively the true remnant of Yisra’el, which we, who are Yah’s elect, have been grafted into.