- Sep 18, 2006
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A lot here, will take a while, but let me clarify my position, I believe Paul is talking about QUALIFICATION OF BELIEVERS, the whole circumcision argument is about qualifications. the question is for what? In Acts 15, the complaint comes from Jerusalem, where they were concerned about qualifications. In Col 2 it is the same argument and in Gal it is the same argument, there is a consistancy, you are qualified in Christ by your faith in Christ promise & performance not by your Promise & performance. that is the same argument made in Gal 3 Promise of Abraham vs your performance in the Mosaic Covenant. Are you aware that the Covenant of Creation and Moses are a specific type of covenant, they are performance based covenants called suzerainty covenant, and that Noah's, Abraham's, David's & the New Covenant are Royal Grant Covenants? so when paul make the statement in Gal 3 about the law coming 430 years later not making void the promise, he is referring to the legal arrangement of the covenant NOT the Substance of the Law. Now referring back to Acts 15, when they were makeing the recommendation as to what to impose on the gentiles, they were not talking about doing away with the Law of Moses, Moses was read in the synagogue "week to week" . BUT WERE TALKING ABOUT NOT OFFENDING THERE JEWISH HOSTS. REMEMBER THE COMPLAINT IS FROM CERTIAN BROTHER FROM JERUSALEM. WHERE THEY PRACTICE THE LAW.Here I think essentially all the key points of your central thesis are presented in a couple of sentences. So I will look at these sentences and then go from there if needed in a more broad fashion after you respond.
The Abrahamic and Mosaic covenant both include circumcision. However, I do not think that Paul is desirous of gentiles being under the Mosaic covenant. Rather he stresses the Abrahamic covenant, because it is the one associated with the promise. He in fact contrasts the promise to Abraham with the later introduced law, as he sees them playing different functions.
A key text is Romans 4.
Rom 4:7 "Blessed are those whose lawless deeds are forgiven, and whose sins are covered;
Rom 4:8 blessed is the man against whom the Lord will not count his sin."
Rom 4:9 Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness.
Rom 4:10 How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised.
Rom 4:11 He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well,
Rom 4:12 and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.
Rom 4:13 For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith.
Paul's emphasis is that it is faith, not circumcision that saves. And note that here he indicates the promise received by faith is the key point, not the law.
Rom 4:14 For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void.
Rom 4:15 For the law brings wrath, but where there is no law there is no transgression.
Rom 4:16 That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all,
Both the Gentile believers and Israelite believers are offspring of Abraham by faith, not just the adherents of the law.
This is spelled out in more detail in Galatians 3. While you correctly cite this passage to indicate that circumcision is not needed for salvation, I do not think it gives credence to the notion that Gentiles would keep the mosaic covenant.
Gal 3:15 To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once it has been ratified.
Gal 3:16 Now the promises were made to Abraham and to his offspring. It does not say, "And to offsprings," referring to many, but referring to one, "And to your offspring," who is Christ.
Gal 3:17 This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void.
Gal 3:18 For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise.
The covenant was made with Abraham. Again Paul gives preference to Abrahamic covenant as the source of salvation. The covenant with Abraham included promises, among those that all the world would be blessed through Abraham's seed. The law, introduced later--the Mosaic law--does not change the covenant made with Abraham. It does not void the promise, and the requirements of law are not added to the promises as the covenant was already ratified. The inheritance comes through the promise to Abraham, without resort to the law given to Moses.
He then clarifies the purpose of the law:
Gal 3:19 Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary.
The law was given UNTIL the offspring should come to whom the promise had been made.
Gal 3:20 Now an intermediary implies more than one, but God is one.
Gal 3:21 Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law.
Gal 3:22 But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe.
Gal 3:23 Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed.
Gal 3:24 So then, the law was our guardian until Christ came, in order that we might be justified by faith.
Gal 3:25 But now that faith has come, we are no longer under a guardian,
The law was not opposed to the promise, but also did not replace it. And it was added as a guardian UNTIL Christ came. Now that faith has come, we are not under the guardian--which is the law.
Gal 3:26 for in Christ Jesus you are all sons of God, through faith.
Gal 3:27 For as many of you as were baptized into Christ have put on Christ.
Gal 3:28 There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.
Gal 3:29 And if you are Christ's, then you are Abraham's offspring, heirs according to promise.
Through faith we are all in Christ Jesus' and therefore Abraham's offspring, and heirs by the promise.
It is not by law.
Now Galatians 5 spells out another important piece of the puzzle.
Gal 5:2 Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you.
Gal 5:3 I testify again to every man who accepts circumcision that he is obligated to keep the whole law.
It is your contention that the gentiles were circumcised in Christ so they could then be part of the benefits and obligations of the Mosaic covenant. However here Paul specifically says if you accept circumcision (physical) you will be obligated to keep the whole law. Now his main point is that if you circumcise yourself in order to comply with the law for salvation you are showing that you are trying to earn salvation rather than accepting it by faith through Christ. Therefore, Christ will be of no benefit to you.
However, he also says if you accept circumcision then you will be obligated to the whole law--but this is what you are saying they are already obligated to. Paul does not agree. Gentiles are not obligated to the whole law.
They are children of Abraham by faith and participate in the promises of that covenant. Christ accomplished circumcision for them, and whether they are physically circumcised or not they have salvation by faith according to the promises made to Abraham, 430 years before the law ever was introduced.
Now you also cite Acts 15 as a key text for you. However, I again do not see this as supporting observance of the entire Mosaic law for gentiles.
The council gathered to discuss the following issue:
Act 15:5 But some believers who belonged to the party of the Pharisees rose up and said, "It is necessary to circumcise them and to order them to keep the law of Moses."
Act 15:6 The apostles and the elders were gathered together to consider this matter.
Those believers belonging to the party of the Pharisees had to requirements for gentiles:
1. circumcision
2. order them to keep the law of Moses.
Now we agree Jesus accomplishes all the circumcision that they need. However, the second point is a problem for your proposal. If Paul had taught the gentile church at Antioch that they were to keep all the Mosaic covenant, other than circumcision and sacrifice, then why would the Pharisee party be speaking about the council compelling the gentiles to keep the law of Moses? They would have already been doing it.
Moreover, the church expressly distances itself from the position of the Pharisee party in the official letter summarizing their ruling:
Act 15:22 Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leading men among the brothers,
Act 15:23 with the following letter: "The brothers, both the apostles and the elders, to the brothers who are of the Gentiles in Antioch and Syria and Cilicia, greetings.
Act 15:24 Since we have heard that some persons have gone out from us and troubled you with words, unsettling your minds, although we gave them no instructions,
Act 15:25 it has seemed good to us, having come to one accord, to choose men and send them to you with our beloved Barnabas and Paul,
Act 15:26 men who have risked their lives for the name of our Lord Jesus Christ.
Act 15:27 We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth.
Act 15:28 For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements:
Act 15:29 that you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell."
While people have interpreted these requirements in different ways (Noahide requirements, compromise requirements, etc.) they do not equal keeping the whole law of Moses which is what the Pharisees wanted. And there would be no reason for the Pharisees to push for that if they were already doing this to start with.
13After they had stopped speaking, James answered, saying, “Brethren, listen to me. 14“Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name. 15“With this the words of the Prophets agree, just as it is written,
16‘AFTER THESE THINGS I will return,
AND I WILL REBUILD THE TABERNACLE OF DAVID WHICH HAS FALLEN,
AND I WILL REBUILD ITS RUINS,
AND I WILL RESTORE IT,
17SO THAT THE REST OF MANKIND MAY SEEK THE LORD,
AND ALL THE GENTILES WHO ARE CALLED BY MY NAME,’
18SAYS THE LORD, WHO MAKES THESE THINGS KNOWN FROM LONG AGO.
19“Therefore it is my judgment that we do not trouble those who are TRUNING TO GOD FROM AMOUNG THE GENTILES
20but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood.21“For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath.” that is not talking about abandoning the sabbath it is talking about keeping it. I am out of time for today. I didn't get to everything, so I will be back later
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