Audio Download – Part 2

The Spiritual Meaning of Circumcision From Abraham’s Covenant to Christ’s Fulfillment

[Studies Aired October 28 and November 4, 2025]

Introduction

When we come upon the subject of circumcision in Scripture, we often limit our understanding to a physical ritual performed upon Abraham’s descendants. Yet this sign, established in Genesis 17, carries spiritual significance that reaches far beyond the physical act itself. The Lord designed circumcision as a sign pointing to spiritual realities—realities that would find their ultimate fulfillment in Christ and the transformation He accomplishes in those who believe.

(Colossians 2:10-11) “And ye are complete in him, which is the head of all principality and power: In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ”. These words from Paul reveal that circumcision was never merely about physical flesh, but about a spiritual transformation that only Christ can accomplish. The physical sign given to Abraham foreshadowed a spiritual reality that would be made available to all nations through the faith of Jesus Christ.

Throughout Scripture, we discover that circumcision represents the cutting away of the flesh, the removal of that which is opposed to God, and the consecration of life to the Lord. From its institution with Abraham, through its exposition by Moses, to its fulfillment in Christ, this sign traces a redemptive arc that illuminates God’s eternal purpose. The physical act performed on the eighth day of a male child’s life pointed prophetically to the resurrection day—the day when Christ would rise and make possible a circumcision not made with hands.

As we explore this subject, we will trace circumcision from its covenantal origins through its spiritual meanings revealed in both Testaments, ultimately discovering how this ancient sign finds its complete fulfillment in the work of Christ. We will examine the Hebrew and Greek terminology, consider the typological significance of the eighth day, and understand how the New Testament reveals circumcision’s true spiritual purpose. Through this journey, we will see how God’s wisdom spans the ages, using physical signs to point us toward eternal spiritual realities centered in His Son.

The Establishment of Circumcision: Abraham’s Covenant

The Covenantal Context

The first mention of circumcision was to Abram (later Abraham) in an encounter with the Lord recorded in Genesis 17. This chapter marks a pivotal moment in God’s unfolding plan, for He was establishing an everlasting covenant with Abraham and his descendants. (Genesis 17:7) “And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee”. Within this covenant framework, the Lord commanded circumcision as a sign.

(Genesis 17:10-11) “This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you”. The Hebrew word for “token” here is ‘owth (H226), meaning a sign, mark, or ensign—something visible that represents an invisible reality. Throughout Scripture, God establishes signs to testify to His covenant promises: the rainbow for Noah, circumcision for Abraham, and the Sabbath for Israel. Each sign points beyond itself to spiritual truths.

The timing of this command is significant. Abraham was ninety-nine years old, and Ishmael was thirteen. The number ten throughout Scripture represents completeness and testing—the ten commandments given at Sinai, the ten plagues upon Egypt, the ten days of testing in Daniel and Revelation. One hundred (10×10) thus signifies the fullness of the flesh’s capability. God was about to promise the birth of Isaac, the son of promise, through whom the covenant would continue. The covenant sign would mark the distinction between those who belonged to God’s covenant people and those who did not. Yet even from the beginning, this physical mark was meant to correspond to an inward reality. (Romans 1:20) “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made”.

Abraham at ninety-nine years—one short of complete human capability—testifies that human completion falls short; the flesh, however mature, cannot accomplish spiritual purposes without heavenly enablement. “And being not weak in faith, he (Abraham) considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara’s womb” (Romans 4:19). Isaac’s birth would require supernatural intervention, just as spiritual circumcision requires godly power beyond human capability.

Ishmael’s age of thirteen marked him as born of fleshly reasoning. Scripture records rebellion in the thirteenth year (Genesis 14:4), and Ishmael himself—born of Hagar rather than through faithful waiting—represents the flesh’s attempt to fulfill God’s promise through carnal means. That both Abraham and Ishmael received circumcision on the same day (Genesis 17:26) proclaimed a vital truth: the flesh in all its manifestations—whether aged maturity or youthful strength—must be cut away for those who would walk in covenant with the Almighty.

The Eighth Day Ordinance

God’s instructions included specific timing: “And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed” (Genesis 17:12). The eighth day carries rich typological significance throughout Scripture. In the biblical week, the seventh day represents completion and rest, as God rested on the seventh day of creation. The eighth day, then, represents a new beginning—a day beyond the complete week, pointing to resurrection and new creation.

We see this pattern confirmed in Christ rising on the first day of the week, the day of new beginnings, which represents the eighth day—the day beyond sabbath rest pointing to resurrection life. “In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre” (Matthew 28:1). The eighth day thus becomes associated with resurrection life and the new creation that Christ inaugurated.

The Feast of Tabernacles also highlights the eighth day. After seven days of dwelling in booths, commemorating Israel’s wilderness journey, “on the eighth day shall be an holy convocation unto you” (Leviticus 23:36). This eighth day was separate from the seven, pointing to something beyond Israel’s earthly pilgrimage—the eternal rest and new creation that Christ brings. Therefore, performing circumcision on the eighth day testified prophetically that this covenant sign pointed toward resurrection, new beginnings, and spiritual transformation.

The Spiritual Intent from the Beginning

Even in the Old Testament, God revealed that circumcision was never intended to be merely physical. Moses himself proclaimed: “Circumcise therefore the foreskin of your heart, and be no more stiffnecked” (Deuteronomy 10:16). The Hebrew word for “foreskin” is ‘orlah (H6190), referring literally to the prepuce of flesh, but here applied metaphorically to the heart. This demonstrates that even in Moses’ time—before Israel entered the land—the Lord was teaching that the physical sign must correspond to a spiritual reality—a heart devoted to Him, with all obstacles to obedience removed.

Moses further declared: “And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live” (Deuteronomy 30:6). Here we see a prophetic promise: God Himself would perform a circumcision of the heart. This could not be accomplished by human effort or physical ritual. It required His intervention, which would ultimately come through Christ’s redemptive work on the cross.

The prophets continued this theme. Jeremiah warned: “Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings” (Jeremiah 4:4). He also rebuked those who trusted in physical circumcision while their hearts remained unchanged: “Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised; Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25-26).

These passages reveal that even under the old covenant, God’s purpose for circumcision transcended the physical. The cutting away of flesh symbolized the removal of all that separates us from God—the sinful nature, the stubborn will, the hardened heart. This spiritual circumcision could only be accomplished by God Himself, pointing forward to the work Christ would accomplish in putting away sin. Paul reveals the universal scope of this transformation: “For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:22). The circumcision of the heart promised through Moses will ultimately be performed for all mankind, culminating when Christ has put all enemies under His feet and “God may be all in all” (1 Corinthians 15:28).

Circumcision and the Flesh: Spiritual Symbolism

The Flesh as Opposition to God

Throughout Scripture, “the flesh” represents more than the physical body; it signifies humanity’s natural condition opposed to God’s Spirit. Paul wrote extensively about this conflict: “For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Galatians 5:17). The Greek word for “flesh” here is sarx (G4561), which can mean physical flesh but often denotes the sinful nature or the unregenerate human condition.

The act of cutting away the foreskin thus becomes a powerful symbol of removing the flesh—that aspect of our created nature that resists God and requires transformation. Just as the physical foreskin is unnecessary and must be removed according to the covenant, so our natural earthly nature must be cut away for us to walk in newness of life. This is not a gradual improvement of the flesh but a radical removal, a putting to death of the old Adamic nature.

Paul declares: “For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be” (Romans 8:5-7). The flesh, in its created earthly state, cannot please God and must be dealt with decisively. Circumcision, as a sign, testified to this truth centuries before Paul penned these words.

The Seed and the Promise

Circumcision was performed on the organ of generation, the means by which seed is passed from one generation to the next. This is deeply significant, for God’s covenant with Abraham centered on his seed. “And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered” (Genesis 13:16). Yet the promise extended beyond natural descendants to a singular Seed.

Paul reveals this mystery: “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ” (Galatians 3:16). The covenant promises ultimately pointed to Christ, the promised Seed through whom all nations would be blessed. Circumcision performed on the generative organ testified that God’s covenant purposes would be fulfilled through a specific seed line culminating in Christ, and that this fulfillment required dealing with the natural earthly condition passed down through physical generation.

In John’s gospel, we read Jesus’ words: “Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit” (John 3:5-6). Natural birth, the transmission of physical seed, produces only flesh—the earthy, mortal nature inherited from Adam. Spiritual birth, accomplished by the Spirit, produces spirit—the heavenly, immortal nature from Christ. “And as we have borne the image of the earthy, we shall also bear the image of the heavenly” (1 Corinthians 15:49). Circumcision, placed on the organ of natural generation, symbolized that the flesh profits nothing and that God’s promises would be fulfilled not through natural descent but through spiritual regeneration in Christ.

The Reproach of Egypt

An intriguing passage in Joshua connects circumcision with removing reproach. After Israel crossed the Jordan and entered the Promised Land, God commanded Joshua to circumcise the generation born in the wilderness: “And the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time” (Joshua 5:2). After this was accomplished, the Lord declared: “This day have I rolled away the reproach of Egypt from off you” (Joshua 5:9).

The phrase “the second time” carries profound typological weight, pointing to two distinct spiritual realities that must be addressed in God’s redemptive work. The first circumcision, performed on Abraham and continued through Isaac and Jacob’s descendants, represented the initial cutting away—the physical sign of covenant relationship established by divine promise. Yet this first circumcision proved insufficient, for a generation arose in the wilderness who bore no mark of the covenant despite being Abraham’s seed. The second circumcision at Gilgal testified that even covenant people require a renewed cutting away, a fresh application of what the sign represents. This pattern foreshadows the two births spoken of in John 3:6: “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” Natural birth into Abraham’s line (the first reality) cannot substitute for spiritual birth into Christ (the second reality).

Paul captures this progression from natural to spiritual, from earthy to heavenly, in his discourse on resurrection: (1 Corinthians 15:42-49) “So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.”

Egypt, throughout Scripture, represents the world system and bondage to sin. The Israelites had been slaves in Egypt, and even after their physical deliverance, they carried the mark of that bondage. Circumcision, performed as they entered the land of promise, signified the complete removal of Egypt’s reproach—the final cutting away of their identification with that former bondage.

This event foreshadows our experience in Christ. We are delivered from the “power of darkness and translated into the kingdom of God’s dear Son” (Colossians 1:13). Yet the complete removal of the old life’s reproach—the full putting off of the body of sin—is accomplished through spiritual circumcision in Christ. Just as Israel could not inherit the Promised Land while bearing the reproach of Egypt, we cannot fully experience our inheritance in Christ while still identified with our old, uncircumcised nature.

Christ: The Fulfillment of Circumcision

Born Under the Law

The Gospel of Luke records that Jesus was circumcised on the eighth day: “And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb” (Luke 2:21). Though Christ took true human flesh yet never yielded to the carnal mind’s demands and remained without sin because—”God gave not the Spirit by measure unto him” (John 3:34)—He was submitted to circumcision to fulfill the law and to identify completely with those He came to save. “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil” (Matthew 5:17). “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:15-16). By being circumcised, Christ entered fully into the covenant requirements binding upon Abraham’s descendants. He experienced every limitation of human existence while remaining without sin, thus qualifying Him to perform the true circumcision—the cutting away of the carnal mind—that the physical sign could never accomplish.

Paul explains: “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons” (Galatians 4:4-5). Christ was born under the law, subject to its requirements, including circumcision. He fulfilled every demand of the covenant, representing the perfect circumcised Israelite, so that He might redeem us from the curse of the law and grant us the spiritual reality that circumcision foreshadowed.

The eighth day of Christ’s circumcision points prophetically to His resurrection on the eighth day—the first day of the new week. Just as He bore the sign of the covenant in His flesh, He would bear in His body the marks of crucifixion, and through death and resurrection, He would accomplish the spiritual circumcision that the physical sign had always anticipated.

The Circumcision Made Without Hands

The apostle Paul provides the clearest revelation of circumcision’s fulfillment in Christ: “In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead” (Colossians 2:11-12).

The Greek word translated “made without hands” is acheiropoietos (G886), meaning not made by human hands—divine in origin. This spiritual circumcision is fundamentally different from the physical act performed by human hands. It is a work of God accomplished through Christ’s death and resurrection. When Christ died, He took our old nature—”the body of the sins of the flesh”—to the cross with Him. The Greek phrase apekdusis soma (putting off the body) suggests a complete stripping away, like removing a garment.

This circumcision of Christ refers both to Christ’s own death (His ultimate cutting off in crucifixion) and to the spiritual operation He performs in us. When we are united with Christ by his faith, we participate in His death and resurrection. “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Romans 6:6). The old man is being cut away, put to death, buried with Christ. Then, being raised with Him, we walk in newness of life—the eighth-day reality of resurrection.

The Cross as Ultimate Circumcision

The cross represents the ultimate circumcision—the complete cutting away of sin’s power and the flesh’s dominion. Paul declares: “And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross” (Colossians 2:13-14).

Notice the progression: we were dead in the “uncircumcision of [our] flesh”—our natural earthly state under sin’s dominion. But Christ made us alive together with Him. This quickening, this making alive, coincides with spiritual circumcision. The handwriting of ordinances (including the requirement for physical circumcision as a covenant sign) was nailed to the cross. Christ fulfilled what the ordinances foreshadowed, and in Him, we receive the reality.

The tearing of Christ’s flesh on the cross accomplished what no physical circumcision could: the complete removal of sin and its condemnation. “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Romans 8:3-4). Through Christ’s torn flesh, our flesh is dealt with conclusively. The veil of the temple—representing Christ’s flesh (Hebrews 10:20)—was torn from top to bottom, signifying that access to God now comes through Christ’s sacrificial death, not through human effort or fleshly ordinances.

The New Covenant Reality: Circumcision of the Heart

Jew and Gentile Made One

One of the most significant implications of spiritual circumcision in Christ is the breaking down of the dividing wall between Jew and Gentile. Physical circumcision had marked the distinction between God’s covenant people (Israel) and the nations (Gentiles), but in Christ, this distinction is abolished.

Paul writes: “For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace” (Ephesians 2:14-15). The ordinance of circumcision, which separated Jew from Gentile, is fulfilled and superseded in Christ. Now, both Jew and Gentile are made one in Him through spiritual circumcision—the circumcision of the heart.

“For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God” (Romans 2:28-29). True membership in God’s covenant people is determined not by physical descent or outward ritual but by the inward work of the Spirit. The Greek word for “heart” is kardia (G2588), representing the center of one’s being—the seat of will, emotion, and intellect. Circumcision of the heart means the complete consecration of our innermost being to God.

This truth is revolutionary: Through the faith of Christ, both Gentiles and Jews receive the spiritual reality that circumcision represented, while physical circumcision without faith profits nothing. “For in Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love” (Galatians 5:6). The sign has given way to the substance; the shadow has been eclipsed by the reality. God’s purpose extends to all humanity—Jew and Gentile alike—“for He has concluded them all in unbelief that He might have mercy upon all” (Romans 11:32). The spiritual circumcision accomplished in Christ will ultimately be applied to every person, fulfilling God’s promise that in Abraham’s Seed all nations would be blessed.

The True Israel of God

This leads to understanding the “Israel of God.” Paul writes: “For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God” (Galatians 6:15-16). The true Israel consists of those who are new creatures in Christ, who have experienced spiritual circumcision, regardless of their ethnic heritage.

Abraham is called the father of all who believe: “And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised” (Romans 4:12). Abraham believed God before he was circumcised, and his faith was counted for righteousness. Circumcision was a seal of the righteousness he already possessed by faith. Similarly, we who believe are Abraham’s true children through faith, possessing the spiritual circumcision that the physical sign foreshadowed.

“And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Galatians 3:29). The promise to Abraham finds its fulfillment in Christ and extends to all who are united with Him through faith. Spiritual circumcision marks us as covenant children, heirs of the promise, members of the true Israel of God. God’s covenant promise to Abraham was that in his Seed all nations would be blessed (Genesis 22:18). Through Christ, both Jew and Gentile receive the spiritual reality that physical circumcision foreshadowed, becoming one new man in Him.

Walking in the Spirit

Spiritual circumcision has practical implications for daily living. Having been freed from the dominion of the flesh through Christ’s circumcision, we are called to walk in the Spirit. “This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh” (Galatians 5:16). The circumcision of Christ has severed the flesh’s power, enabling us to live according to the Spirit rather than the flesh.

Paul contrasts the works of the flesh with the fruit of the Spirit in Galatians 5:19-23. The works of the flesh—adultery, fornication, uncleanness, and the like—represent the old, uncircumcised nature. The fruit of the Spirit—love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance—manifests the new nature created in Christ. “And they that are Christ’s have crucified the flesh with the affections and lusts” (Galatians 5:24). The crucifixion of the flesh is accomplished through spiritual circumcision in Christ.

This is not self-improvement or moral reformation. It is the result of a radical transformation: the old Adamic nature cut away, the new nature implanted. “Therefore if any man be in Christ, he is a new creature: old things are passed(ing) away; behold, all things are become(ing) new” (2 Corinthians 5:17). We are called to reckon ourselves dead to sin and alive to God in Christ Jesus (Romans 6:11), living out the reality of the circumcision we have received in Him.

Typological Patterns: Old Testament Foreshadowing New Testament Fulfillment

Passover and the Eighth Day

The Passover celebration provides another layer of typological significance. The Passover lamb was selected on the tenth day of the first month and sacrificed on the fourteenth day. “In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house” (Exodus 12:3). Christ, our Passover, was sacrificed for us (1 Corinthians 5:7).

Interestingly, the sons of Israel who entered the Promised Land were circumcised at Gilgal, and then they kept the Passover: “And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho” (Joshua 5:10). Circumcision preceded Passover observance, just as spiritual circumcision precedes our participation in Christ’s redemptive work. We must have the flesh cut away—the old nature dealt with—to truly partake of the Lamb.

Moreover, the Feast of Unleavened Bread, which began on the fifteenth day (the day after Passover), lasted seven days, with the seventh day being a holy convocation. The day after the seventh day—the eighth day—would mark a new beginning. Christ rose on the first day of the week, the eighth day from the previous first day, fulfilling the pattern embedded in the feasts. His resurrection accomplished the spiritual circumcision, bringing us into eighth-day newness of life.

The Tabernacle and the Veil

The Tabernacle’s design also points to circumcision’s spiritual meaning. The Holy of Holies, where God’s presence dwelt, was separated from the Holy Place by a veil. This veil represented the barrier between God and humanity caused by sin and the flesh. “And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent” (Matthew 27:51). When Christ died, the veil was torn, signifying that the barrier was removed.

Hebrews explains: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh” (Hebrews 10:19-20). The veil represented Christ’s flesh. The tearing of His flesh—His death—opened the way into God’s presence. This is the ultimate circumcision: the flesh torn away so that we might enter the holiest place, not by our works or rituals, but by His blood.

Just as circumcision removed a covering of flesh, Christ’s death removed the veil of flesh that separated us from God. We now have direct access to the Father through the Son, not because we have performed rituals but because Christ has accomplished the spiritual reality those rituals foreshadowed.

Joshua and the Conquest

Joshua’s name in Hebrew (Yehoshua, H3091) is the same as Jesus in Greek (Iesous, G2424)—both mean “Yahweh is salvation.” Joshua led Israel into the Promised Land, and one of his first acts was to circumcise the new generation. This act symbolically removed the reproach of Egypt and prepared Israel to conquer the land.

Jesus, our true Joshua, leads us into the promised rest of God (Hebrews 4:8-11). Through spiritual circumcision—the putting off of the body of sin—He prepares us to possess our inheritance in Him. The battles Israel fought in Canaan represent the spiritual warfare we engage in, not against flesh and blood but against principalities and powers (Ephesians 6:12). Having been circumcised in Christ, we are equipped to stand and to overcome, not in our own strength but in His.

The conquest of Jericho followed immediately after the circumcision at Gilgal. The walls fell not by Israel’s might but by faith and obedience to God’s command. Similarly, the strongholds in our lives fall not through fleshly effort but through the power of God working in us because the flesh has been dealt with through Christ’s circumcision.

The Warning Against False Circumcision

The Judaizers and Legalism

In the early church, a significant controversy arose concerning circumcision. Certain Jewish believers, known as Judaizers, taught that Gentile converts must be circumcised according to the law of Moses to be saved. “And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved” (Acts 15:1). This teaching threatened to undermine the gospel of grace. Here are the actions of the meeting.

“When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. And the apostles and elders came together for to consider of this matter. And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; And put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?” (Acts 15:2-10).

The Jerusalem Council addressed this issue decisively. Peter declared: “But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they” (Acts 15:11). The apostles and elders concluded that Gentile believers should not be burdened with the requirement of circumcision or other ceremonial laws. Salvation is by grace through faith, not by works of the law.

Paul was particularly vehement in opposing this false teaching. In his letter to the Galatians, he wrote: “Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing” (Galatians 5:2). To seek justification through physical circumcision is to fall from grace, to reject Christ’s finished work. It is to trust in the flesh rather than in the Spirit’s operation through faith.

The Greek word for “profit” here is opheleo (G5623), meaning to be useful or beneficial. If we seek to establish our own righteousness through fleshly ordinances, Christ’s righteousness becomes of no use to us. Isaiah declared of such efforts: “But we are all as an unclean thing, and all our righteousnesses are as filthy rags” (Isaiah 64:6). We cannot mix grace and law, faith and work, spiritual circumcision and physical ritual. “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace” (Galatians 5:4).

Boasting in the Flesh

The temptation to trust in physical circumcision was, at its root, a temptation to boast in the flesh. Paul warned: “For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh” (Philippians 3:3). True circumcision—spiritual circumcision—results in worshiping God in spirit, rejoicing in Christ alone, and placing no confidence in fleshly credentials.

Paul himself had every reason to boast in the flesh if such boasting had value. “Circumcised the eighth day of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee; Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless” (Philippians 3:5-6). Yet he counted all these things as loss for the excellency of knowing Christ. “But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Philippians 3:7-8).

The Greek word translated “dung” is skubalon (G4657), meaning refuse or excrement—something utterly worthless. This is Paul’s assessment of fleshly righteousness, including physical circumcision performed as a means of justification. All such things are refuse compared to knowing Christ and being found in Him, having the righteousness that comes through the faith of Christ.

The Concision

Paul uses a striking term to describe those who insisted on physical circumcision for justification: “Beware of dogs, beware of evil workers, beware of the concision” (Philippians 3:2). The Greek word for “concision” is katatome (G2699), meaning a cutting off or mutilation. Paul contrasts this with true circumcision (peritome, G4061). Those who trust in physical circumcision and reject Christ’s spiritual circumcision are merely mutilating the flesh; they are not experiencing the true circumcision of the heart.

This is a sobering warning. Any religious practice, however biblical its origin, becomes dangerous when we trust in it rather than in Christ. The ordinance that God gave as a sign pointing to spiritual realities becomes an idol when we make it an end in itself. True circumcision is of the heart, by the Spirit, and results in worship that glorifies Christ alone.

Conclusion: The Consummation in Glory

As we have traced the spiritual meaning of circumcision from Abraham to Christ and through the New Testament church, we see a consistent pattern: God’s purpose has always been the transformation of the heart, the putting away of the flesh, and the consecration of His people to Himself. The physical sign given to Abraham was a shadow, a type, pointing forward to the substance found in Christ.

The eighth day, on which circumcision was performed, pointed prophetically to the resurrection day when Christ would rise, making spiritual circumcision available to all humanity which produces life—“for as in Adam all died, so in Christ shall all be made alive” (1 Corinthians 15:22). Through His death and resurrection, Christ accomplished the circumcision made without hands, cutting away the body of sin and making us alive together with Him. This is the gospel reality: in Christ, we are freed from the dominion of the flesh, delivered from the reproach of our former bondage, and made new creatures.

The apostle Paul’s words encapsulate this truth beautifully: “For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory” (Colossians 3:3-4). Our old nature is being cut away; we are dying to sin and living to God in earnest. Our life is hidden with Christ, and when He appears, we will be fully conformed to His image, bearing His glory.

The future consummation will reveal the complete fulfillment of what circumcision foreshadowed. John writes: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2). The transformation begun through spiritual circumcision will be completed in glorification. Every vestige of the flesh will be removed; we will be fully conformed to the image of God’s Son, bearing the heavenly nature as we have borne the earthy (1 Corinthians 15:49).

In the New Jerusalem, described in Revelation chapters 21 and 22, there will be no temple, for the Lord God Almighty and the Lamb are its temple. There will be no need for physical ordinances or signs, for we will dwell in the immediate presence of God. “And they shall see his face; and his name shall be in their foreheads” (Revelation 22:4). The mark on our foreheads will not be physical but the name of God Himself—we will bear His character, His nature, His glory.

The spiritual reality that circumcision anticipated—the removal of all that separates us from God and the complete consecration of our being to Him—will be fully realized. We will be a people wholly devoted to the Lord, not having spot, or wrinkle, or any such thing; holy and blameless before Him in love (Ephesians 5:27).

This glorious consummation encompasses all humanity. God’s covenant promise to Abraham—that in his Seed all nations would be blessed—finds its ultimate fulfillment when every person experiences the spiritual circumcision foreshadowed by the physical sign. The day approaches when “at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord” (Philippians 2:10-11)—not under compulsion but through transformed hearts, hearts circumcised by the power of God. Then shall be fulfilled the ultimate promise: “And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all” (1 Corinthians 15:28).

Let us, therefore, walk in the reality of the circumcision we have received in Christ. Let us put no confidence in the flesh but rejoice in Christ Jesus, worshiping God in the Spirit. Let us reckon ourselves dead to sin and alive to God, living as new creatures who have been raised with Christ. We experience now the firstfruits of what God will accomplish in all creation. Let us look forward with eager anticipation to that day when Christ appears and all are fully transformed into His likeness, experiencing the complete consummation of all that God promised to Abraham and fulfilled in His Son.

This is the God who works all things according to the counsel of His will—the God who has purposed to reconcile all things to Himself through the blood of Christ’s cross. To our God belong all praise and glory: “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen” (Jude 24-25).

Mike,

Can you help me understand what is going on in Exodus 4:24-26 where there is this seemingly random comment about the Lord seeking to kill Moses and this interaction with Zipporah and her son’s foreskin that saves Moses life….am I missing something?

A____

Hi A____,

Thank you for your question concerning the Lord wanting to kill Moses over the circumcision of Moses’ son at the inn on the way down into Egypt. The circumcision ended up having to be done by Moses’ wife, Zipporah:

Exo 4:24  And it came to pass by the way in the inn, that the LORD met him, and sought to kill him.
Exo 4:25  Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me.
Exo 4:26  So he let him go: then she said, A bloody husband thou art, because of the circumcision.

You ask: 

“Can you help me understand what is going on in Exodus 4:24-26… about the Lord seeking to kill Moses and this interaction with Zipporah and her son’s foreskin that saves Moses​’ life…?”

In answering any questions concerning scripture we are unlocking “the mysteries of the kingdom of heaven” (Mat 13:10-17).

Christ has given us eyes that see and ears that hear those mysteries in what He calls ‘keys to that kingdom’ (Mat 16:18-19). Here in Matthew 16 it reads as if the Lord is giving the keys to the kingdom to Peter alone and not to all.

Mat 16:18 Now I, also, am saying to you that you are Peter, and on this rock will I be building My ecclesia, and the gates of the unseen shall not be prevailing against it.
Mat 16:19 I will be giving you the keys of the kingdom of the heavens, and whatsoever you should be binding on the earth shall be those things having been bound in the heavens, and whatsoever you should be loosing on the earth, shall be those having been loosed in the heavens.

“Having been bound in the heavens… and… having been loosed in the heavens” means the Lord is giving us the ability to think as He thinks “in heaven” and how He permits and restrains the things of the heavens.

With this gift from the Lord​, we will consider what we are being told in these three verses.

In ‘heavenly’ language a woman always signifies a church, be it a good church (Eph 5:31-32) or an apostate church (Rev 17:1-6). ​We are told circumcision signifies the putting off of the things of the flesh and our desires for the things of this earth (Col 2:11):

Eph 5:31  For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.
Eph 5:32  This is a great mystery: but I speak concerning Christ and the church.

Col 2:11  In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:

Zipporah is credited with circumcising her son and thereby saving the life of Moses, her husband. The words “sought to kill him” indicate the Lord has smitten Moses with a deadly disease which rendered Moses so weak that he was unable to circumcise his son, a ritual which was done by men both in the culture of Israel and Midian who were also descended from Abraham.

Moses​’ affliction necessitated that Zipporah circumcise her son. Very few are given to know it, but we as the wife of Christ are also used as the agent through whom Christ is offered up, and we are the agency through which He was raised up. That great Truth is hidden in this mistranslated verse of scripture:

Rom 4:25  Who was delivered for [G1223​: ‘dia’, by or through] our offences, and was raised again for [G1223​: ‘dia’, by or through] our justification.

In the same manner​, we, too​, are the agent by and through whom the afflictions which are lacking in Christ’s afflictions are filled up in us for His body’s sake, which is the church:

Col 1:24  Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:

In this story, Moses signifies Christ, and Zipporah signifies the church. Christ tells us that He is us​, and we are Him.​ Christ completely identifies with His church.

Act 22:7  And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me?
Act 22:8  And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest.

So while Zipporah was in type circumcising Christ, she was also circumcising the church​, and in doing so she was in type fulfilling these verses of scripture:

Eph 4:15  But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:
Eph 4:16  From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

By circumcising her own son, her own flesh, Zipporah signifies the church putting off its own flesh. In what she accomplishes, she signifies the Lord’s elect ‘building themselves up in love.’ Love is defined as obedience to God (1Jo 5:2-3), and obedience to God necessitates denying and putting off the desires of our flesh.

1Jn 5:2  By this we know that we love the children of God, when we love God, and keep his commandments.
1Jn 5:3  For this is the love of God, that we keep his commandments: and his commandments are not grievous.

The scriptures use the same person for two opposing symbols in several instances. Pharaoh symbolizes the Father having given the kingdom to Joseph who symbolizes Christ in Genesis 50, and in the very next chapter of scripture, Exodus 1, the Pharaoh signifies the devil seeking to destroy the seed of the woman.

In Matthew 16 Christ tells Peter that the Father has revealed to Peter who Christ is, and Christ gives Peter the keys to the kingdom of heaven. Just a few verses later Christ also tells this same Peter to “get thee behind me Satan.”

Mat 16:18  And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
Mat 16:19  And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

This is the very next thing we are told about Peter in this same chapter:

Mat 16:21  From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.
Mat 16:22  Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
Mat 16:23  But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

So, yes, there is much that we miss until the Lord gives us His keys to the mysteries of the kingdom of heaven.

There is still another lesson to be learned from this story, because there was a reason why the Lord wanted to kill Moses. Moses, like Cain, obviously had ‘not done well’ and had not done what he knew he was supposed to have done:

Gen 4:6  And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?
Gen 4:7  If thou doest well [do as you have been instructed], shalt thou not be accepted? and if thou doest not well [be disobedient], sin lieth at the door. And unto [Hebrew: against] thee shall be his desire, and thou shalt rule over him.

Therefore the message for us all in this story of Zipporah circumcising her son is the same as the message of the “man of God” who was tired, thirsty and and hungry and succumbed to the lies of another prophet who told him that the Lord had changed his mind about what the ‘man of God’ was supposed to do. This ‘man of God’ had been told to go to Bethel and cu​rse the altar of the golden calf which Jeroboam the king of Israel had placed there in Bethel. He was told that he was to “eat no bread nor drink water​, and He was to come back by a different way than the way he went to Bethel​.

1Ki 13:8  And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place:
1Ki 13:9  For so was it charged me by the word of the LORD, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest.
1Ki 13:10  So he went another way, and returned not by the way that he came to Bethel.

It was no easy task, but the instructions were as clear as the instructions concerning the circumcision of a male child on the 8th day. The man of God in 1 Kings 13, was tired, hungry and thirsty, and he disobeyed God’s clear instructions just to satisfy the desires of his flesh. Moses also ignored the Lord’s commandment to circumcise his son on the eighth day. The Midianites, practiced circumcision and, according to what scholars tell us, they waited until a boy was anywhere between 13 days or 13 years, the age of Ishmael when Ishmael, their patriarch, was circumcised along with Isaac who was circumcised on the eighth day according to the Lord’s very clear instructions. The fact that the Lord sought to kill Moses indicates very strongly that Moses had not done well and had not followed the Lord’s instructions with his whole heart. The lesson for all of us is that we must listen diligently to the Lord’s words and obey them with our whole heart. The Lord will spew us out of His mouth if we are not diligent in our obedience to His Words:

Luk 6:46  And why call ye me, Lord, Lord, and do not the things which I say?

Rev 3:15  I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.
Rev 3:16  So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

Jos 22:5  But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.

One last lesson here is that God was not going to use a man to deliver His people who had not even bothered to circumcise his son as he had been instructed. If Moses had waited ​until he were in Egypt to be obedient to the Lord​, his slack hand of service would have given people like Korah an excuse to call Moses​’ leadership into question. The point being that the Lord will also hold us back in our service to Himself as long as our ‘weights and sins’ continue to dominate our lives:

Heb 12:1  Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,

I hope this all helps you to see some of the lessons which are hidden in the story of Zipporah circumcising her own son. I think you knew before you asked that this is far more than “a seemingly random comment about the Lord seeking to kill Moses.”

Your fellow servant, Mike

The Book of Romans, Part 21 – The Promise of the Spirit

[Study Aired December 5, 2023]

Rom 9:1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, 
Rom 9:2 That I have great heaviness and continual sorrow in my heart. 
Rom 9:3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: 
Rom 9:4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; 
Rom 9:5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever. Amen. 
Rom 9:6 Not as though the word of God hath taken no effect. For they are not all Israel, which are of Israel: 
Rom 9:7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 
Rom 9:8 That is, they which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. 
Rom 9:9 For this is the word of promise, at this time will I come, and Sara shall have a son. 
Rom 9:10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac; 
Rom 9:11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) 
Rom 9:12 It was said unto her, the elder shall serve the younger.
Rom 9:13 As it is written, Jacob have I loved, but Esau have I hated.

In our previous studies of Romans 1-8, we have been shown that we are all sinners and have come short of the glory of God. God is transforming us from glory to glory. The old man in us must be destroyed so that the new creature being formed in us can grow in faith. We are being freed from the law of sin, death, the old covenant, and are receiving a new law, the law of Christ. Paul is using the law and the Old Testament prophets as types and shadows to explain the law of the spirit. He explains that we are being freed from the dominion of sin by the transformation taking place within us if Christ be in you. Our new life is life in the spirit and the old is passing away. Christ brought a greater law which does away with the old. This process is impossible for the old man to complete. We must be born again of the spirit to obtain salvation. The new man is being saved from the death of the age to come and is given life in this age. God’s ultimate plan has always intended to destroy the old man and create the new man. This is accomplished through judgment and much tribulation. The old man does not seek death but cannot resist death. 

In our exploration of Romans 1-8, we’ve seen the profound truth is that all of us are sinners, falling short of the glory of God. The transformative work of God is evident as He moves us from one degree of glory to another. A critical aspect of this transformation is the necessity for the old man within us to be dismantled, paving the way for the growth of the new creature being fashioned in us. We are breaking from the law of sin and death, the old covenant. In its place, we are embracing a fresh set of principles—abiding by the teachings of Christ, known as the law of Christ.

Paul is teaching us that the law and Old Testament prophets are to be used as symbolic representations, foreshadowing the law of the spirit. The liberation from the dominion of sin is not achieved through external means as the law of Moses tells us but through an internal transformation. Our new existence is one lived in the spirit, and the former is gradually fading away. Christ, in His coming, ushers into a superior law, rendering the old obsolete. This transformative process is unattainable for the old man; it necessitates a spiritual rebirth for salvation to be realized.

The new man is experiencing deliverance from the perils of the age to come, a plan that aligns with God’s ultimate intention to abolish the old man and bring forth the new. This significant journey takes place amid intense challenges, a path that the old man neither actively pursues nor can ultimately endure. 

Rom 9:1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, 
Rom 9:2 That I have great heaviness and continual sorrow in my heart. 
Rom 9:3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: 
Rom 9:4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; 
Rom 9:5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever. Amen. 

In Romans 9:1-5, Paul expresses his deep concern and sorrow for his fellow Israelites. Despite being an Israelite himself, Paul recognizes the spiritual realities that transcend mere lineage. Building on the foundation laid in Romans chapters 1-8, where Paul outlines the power of God’s grace, the destruction of the old man, and the emergence of the new man in Christ, he now applies these principles to his kinsmen according to the flesh.

Rom 9:6 Not as though the word of God hath taken no effect. For they are not all Israel, which are of Israel: 
Rom 9:7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 
Rom 9:8 That is, they which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. 

Romans 2:29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

Romans 2:29 and Romans 9:6-8 share a common theme regarding the true identity of God’s people. In Romans 2:29, Paul speaks to the concept of circumcision of the heart, emphasizing that genuine Jewish identity is rooted in spiritual transformation rather than outward rituals. Romans 9:6-8 expands on this theme, discussing the distinction between physical Israelites and true Israelites in a spiritual sense. Paul argues that authentic belonging to God’s lineage is not determined solely by physical descent but requires faith and a spiritual connection. Together, these passages underscore the importance of internal, spiritual transformation and faith as the defining factors of one’s identity in God’s eyes. Circumcision of the heart is spoken of throughout the scriptures.

Deuteronomy 10:16 Circumcise therefore the foreskin of your heart, and be no more stiffnecked.

Jeremiah 4:4 Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.

Philippians 3:3 For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

Colossians 2:11-12 In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.

The gospels share the same concept.

John 1:12-13 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

Matthew 3:9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.

John the Baptist’s words challenge the notion that physical descent from Abraham guarantees spiritual privilege. God can raise up children to Abraham from unexpected sources, emphasizing a spiritual lineage.

Revelation 2:9 I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.

This verse highlights a distinction between those who claim to be Jews outwardly and a deeper, spiritual reality. Our identity goes beyond physical lineage and is tied to a relationship with God.

Paul continues by giving us the Old Testament types and shadows.

Rom 9:9 For this is the word of promise, at this time will I come, and Sara shall have a son.
Rom 9:10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
Rom 9:11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) 
Rom 9:12 It was said unto her, the elder shall serve the younger.
Rom 9:13 As it is written, Jacob have I loved, but Esau have I hated.

In this passage, the promise is given to Sara that she will have a son, symbolizing the selection of the elect of God. Abraham’s first son is rejected, drawing a parallel to the rejection of the old man. Esau is also rejected, while Jacob is chosen, symbolizing the chosen status of the new man. These events serve as types and shadows, representing the rejection of the old man and the election of the new man.

As those having circumcised hearts, we, the true Jews, are the elect of God. Through this election, we are being prepared to serve as the kings and priests of Christ. The process involves continuing in His word, keeping his commandment, and enduring until the end. In doing so, we become descendants of the promise originally given to Sara.

Joh 15:8-17 Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. As the Father hath loved me, so have I loved you: continue ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. This is my commandment, That ye love one another, as I have loved you.  Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. These things I command you, that ye love one another.

As Israel and Jacob were chosen, we were chosen by Christ. The flesh profits nothing. Just as Paul hoped that his kinsmen of the flesh would come to see the error of their ways, we also hope for mankind to have their hearts changed. We know that will take place in the ages to come so we groan for the Lord to come swiftly.

Joh 6:63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. 

Rom 8:22-23 For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

In conclusion, Paul’s expression of concern for his fellow Israelites in Romans 9:1-5 he emphasizes the spiritual transformation, circumcision of the heart, and being chosen by Christ culminate in the understanding that our identity is rooted in a relationship with God, transcending physical lineage and rituals. This study offers a comprehensive perspective on the elect’s journey incorporating Old Testament types and shadows to illustrate profound spiritual truths.

Joh 4:19-26 (BBE) The woman said to him, Sir, I see that you are a prophet. Our fathers gave worship on this mountain, but you Jews say that the right place for worship is in Jerusalem. Jesus said to her, Woman, take my word for this; the time is coming when you will not give worship to the Father on this mountain or in Jerusalem. You give worship, but without knowledge of what you are worshipping: we give worship to what we have knowledge of: for salvation comes from the Jews. But the time is coming, and is even now here, when the true worshippers will give worship to the Father in the true way of the spirit, for these are the worshippers desired by the Father. God is Spirit: then let his worshippers give him worship in the true way of the spirit. The woman said to him, I am certain that the Messiah, who is named Christ, is coming; when he comes he will make all things clear to us. Jesus said to her, I, who am talking to you, am he.

The Book of Romans, Part 9 – “By Grace Are You Saved”

[Study Aired August 22, 2023]

Rom 3:28 Therefore we conclude that a man is justified by faith without the deeds of the law.
Rom 3:29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
Rom 3:30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
Rom 3:31 Do we then make void the law through faith? God forbid: yea, we establish the law.
Rom 4:1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
Rom 4:2 For if Abraham were justified by works, he hath whereof to glory; but not before God.
Rom 4:3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 
Rom 4:4 Now to him that worketh is the reward not reckoned of grace, but of debt. 
Rom 4:5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. 
Rom 4:6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, 
Rom 4:7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
Rom 4:8 Blessed is the man to whom the Lord will not impute sin. 
Rom 4:9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 
Rom 4:10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 
Rom 4:11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
Rom 4:12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

Let’s review the last few verses of our last study.

Romans 3:28 Therefore we conclude that a man is justified by faith without the deeds of the law.

This verse captures the heart of Paul’s teaching on justification. He emphasizes that a person’s righteousness before God is not achieved through adhering to the works of the law, but rather by having the faith of Christ in you. This verse asserts that faith is the means through which a person is declared righteous, highlighting the transformative power of having the faith of Jesus Christ. 

Rom 3:21-22 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

Rom 12:1-2 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

Romans 3:29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also.

Paul addresses the universality of God’s reign. He reminds us that God’s sovereignty extends beyond the Jews to include the Gentiles as well. This highlights God’s plan of salvation through the faith of Christ, emphasizing that God is the God of all people, regardless of our backgrounds.

Romans 3:30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

Paul reiterates the fundamental truth that God is one, and He justifies both the circumcised (Jews) and the uncircumcised (Gentiles) through faith. This emphasizes faith as the common requirement for both groups to obtain righteousness before Him.

Romans 3:31 Do we then make void the law through faith? God forbid: yea, we establish the law.

Paul anticipates a potential misunderstanding and responds to it. He clarifies that the principle of justification through faith does not invalidate the law; rather, it upholds and fulfills the law. Faith does not nullify the standards and principles of God’s law but instead establishes a new relationship with the law where believers fulfill its requirements through their transformed lives.

Mat 5:17-20 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, 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. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

Rom 4:1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 
Rom 4:2 For if Abraham were justified by works, he hath whereof to glory; but not before God.

Paul introduces the concept that if Abraham were justified by his works, he could boast about it, but not in the presence of God. This emphasizes that men’s achievements and works cannot bring true righteousness before God.

Ephesians 2:9-10 Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

Rom 4:3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 

Paul refers to Scripture to illustrate his point. He highlights that Abraham’s faith in God was what led to his righteousness being credited to him. This emphasizes that faith is the key element in justification.

Genesis 15:6 And he believed in the LORD; and he counted it to him for righteousness.

Rom 4:4 Now to him that worketh is the reward not reckoned of grace, but of debt. 

When someone works for something, the reward is considered a debt owed to them, not a gift of grace. This underscores the difference between works-based righteousness and the grace-based righteousness obtained through faith.

Romans 11:6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.”

Rom 4:5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

Paul contrasts works with faith. He emphasizes that righteousness is imputed to the one who doesn’t rely on their own works, but rather believes in God’s justification of the ungodly. This further emphasizes the role of faith in righteousness.

Galatians 3:6 Even as Abraham believed God, and it was accounted to him for righteousness.

Rom 4:6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
Rom 4:7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
Rom 4:8 Blessed is the man to whom the Lord will not impute sin.

These verses explain how David also speaks of the blessedness of being credited with righteousness without works, but through the forgiveness of sins. This emphasizes God’s act of not imputing sin to believers.

Psalm 32:1-2 Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the LORD imputeth not iniquity.

Rom 4:9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 

Paul raises the question of whether this blessedness of being counted righteous applies only to the circumcised (Jews) or also to the uncircumcised (Gentiles). He reiterates that Abraham’s faith was the basis for his righteousness, implying that this blessing extends to all who share in Abraham’s faith, regardless of their circumcision status.

Galatians 3:7 Know ye therefore that they which are of faith, the same are the children of Abraham.

Rom 4:10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

Paul addresses the timing of when Abraham’s faith was reckoned as righteousness. He clarifies that it happened before Abraham was circumcised, emphasizing that faith was the foundation of his righteousness, preceding any physical sign or ritual.

Genesis 15:6 And he believed in the LORD; and he counted it to him for righteousness.

Rom 4:11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

Paul explains that Abraham’s circumcision, received later, was a sign and seal of the righteousness he had by faith when he was still uncircumcised. This signified that Abraham is a father of all believers, whether circumcised or not, emphasizing that righteousness comes through faith.

Genesis 17:10-11 This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.

Rom 4:12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

Paul clarifies that Abraham is a father not only to those who are physically circumcised but also to those who walk in the same footsteps of faith that he did before he was circumcised. This emphasizes the centrality of faith as the common ground for all believers, regardless of their outward differences.

Galatians 3:29 And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.

Paul uses the physical example of circumcision to establish a spiritual message – the faith of Christ is our only hope of being saved. Abraham was given faith that Sarah would give birth. He did not believe at first, but faith prevailed.

Genesis 17:15-21 And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her. Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? And Abraham said unto God, O that Ishmael might live before thee! And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.

The faith we have is not of ourselves. It is the faith of Christ. In the above scriptures, a change takes place. Sarai becomes Sarah. This represents us receiving the truth of the gospel. We were barren without the truth, and now we become fruitful.

Col 1:3-14 We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints, For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth: As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ; Who also declared unto us your love in the Spirit. For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness; Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins:

Our righteousness will get us nowhere and will only keep the veil over our eyes. We are saved by grace through faith whether we are circumcised or uncircumcised.

Eph 2:1-10 And you hath he quickened, who were dead in trespasses and sins;  Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

The faith of Jesus Christ is our salvation.

Here are our next study’s verses:

Rom 4:13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
Rom 4:14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect: 
Rom 4:15 Because the law worketh wrath: for where no law is, there is no transgression. 
Rom 4:16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
Rom 4:17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. 
Rom 4:18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.
Rom 4:19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara’s womb:
Rom 4:20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; 
Rom 4:21 And being fully persuaded that, what he had promised, he was able also to perform. 
Rom 4:22 And therefore it was imputed to him for righteousness. 
Rom 4:23 Now it was not written for his sake alone, that it was imputed to him; 
Rom 4:24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 
Rom 4:25 Who was delivered for our offences, and was raised again for our justification. 

The Book of Romans, Part 8 – “The Romans Road”

[Study Aired August 15, 2023]

Rom 3:19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
Rom 3:20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. 
Rom 3:21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
Rom 3:22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 
Rom 3:23 For all have sinned, and come short of the glory of God; 
Rom 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus:
Rom 3:25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
Rom 3:26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. 
Rom 3:27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. 
Rom 3:28 Therefore we conclude that a man is justified by faith without the deeds of the law.
Rom 3:29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: 
Rom 3:30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. 
Rom 3:31 Do we then make void the law through faith? God forbid: yea, we establish the law.

Rom 3:19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
Rom 3:20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. 

In our previous study we saw Paul’s explanation of the purpose and limitations of the law concerning man’s righteousness and justification before God.

Romans 3:19 reveals that the law speaks to those who are subject to it. Its primary function is to bring awareness of our guilt before God. In other words, the law reveals the true extent of man’s sinfulness and renders every mouth silent, leaving no room for excuses. The law demonstrates that mankind falls short of God’s perfect standard.

Romans 3:20 underscores that the actions and efforts to adhere to the law cannot in any way justify an individual in the sight of God. No one can attain righteousness or be declared righteous by merely obeying the law. Instead, the law serves as a means to recognize sin and to gain knowledge of what is right and wrong in God’s eyes. It reveals the gap between man’s imperfection and God’s holiness, making it evident that no one can achieve salvation or righteousness through their own efforts under the law.

In essence, these verses affirm that the law highlights man’s sinfulness and inability to attain righteousness on our own. Instead, the knowledge of sin through the law points to the need for God’s grace and the redemption provided through faith in Jesus Christ.

In today’s study a shift is made from the law to God’s righteousness that is revealed apart from the law. This righteousness was foretold by the law and the prophets, signifying that it is a part of God’s overarching plan of salvation.

Rom 3:21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 
Rom 3:22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 
Rom 3:23 For all have sinned, and come short of the glory of God; 

Below are several Old Testament verses that support the idea that the righteousness of God, revealed apart from the law, was foretold by the law and the prophets:

Jeremiah 23:5-6 Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.

Isaiah 53:11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

Isaiah 46:13 I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory.

Daniel 9:24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.

Habakkuk 2:4 Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.

These Old Testament passages collectively affirm that the salvation of humanity and the establishment of righteousness were prophesied long before the new testament. These prophecies demonstrate a divine order and a process of salvation, with God’s chosen people being granted salvation first, followed by the eventual salvation of mankind.

Romans 3:23 unmistakably states that all individuals bear guilt before God. When we comprehend this truth, we set ourselves on the path toward salvation. I was brought up in the Baptist tradition, where this verse served as the foundation for the teaching known as “The Romans Road.” This Baptist doctrine was presented as a roadmap to salvation. They overlook the deeper spiritual meaning of these scriptures, using them primarily to encourage a commitment to Christ from a physical standpoint. Here are the verses of “The Romans Road” doctrine:

Romans 3:23 For all have sinned, and come short of the glory of God.

Romans 6:23 For the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord.

Romans 5:8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

Romans 10:9-10 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

Romans 10:13 For whosoever shall call upon the name of the Lord shall be saved.

According to the Baptists, these verses, when combined, provide a concise presentation of the gospel message and the pathway to salvation according to “The Romans Road” doctrine. These verses do a great job of showing some of the steps to salvation, but they are not the sum of God’s word concerning salvation. The problem with the doctrines of the Baptists, and for that matter the whole of Babylon, is they do not believe God is working our salvation, and they do not believe Romans 9:16.

Romans 9:16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

Redemption is the work of God through Jesus Christ.

Rom 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus:
Rom 3:25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 
Rom 3:26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. 

Justification is freely attained through God’s grace, made achievable by the redemption offered through Jesus Christ. This redemption involves being rescued from the grip and consequences of sin. In this context, Jesus serves as the propitiation—a sacrifice that effectively appeases God’s righteous anger toward sin. By placing our faith in His sacrificial blood, our sins find forgiveness, and the righteousness of God is vividly demonstrated.

1 John 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

1 John 4:10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

Through Jesus’ sacrifice, God’s righteousness is brought to light. This act serves to showcase both His unwavering justice and His role in justifying those who place their faith in Jesus. In this process, God’s justice remains unblemished as He establishes a path for believers to be pronounced righteous, aligning with His plan of salvation. This is all of God and we have no reason to boast.

Christ is our example, and He will cause us to give the sacrifices demanded by God that will ultimately save us.

Psalms 107:22  And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.

John 13:37-38 Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.

John 15:13 Greater love hath no man than this, that a man lay down his life for his friends.

1John 3:16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.

Continuing our verses.

Rom 3:27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. 
Rom 3:28 Therefore we conclude that a man is justified by faith without the deeds of the law. 
Rom 3:29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: 
Rom 3:30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

Boasting is excluded because salvation is not achieved through works but through faith (verse 27). Salvation is a result of the “law of faith,” not the “law of works” (verse 27). Justification comes by faith, not by observing the law (verse 28). “The one God” justifies both Jews and Gentiles through faith (verses 29-30). Faith does not nullify the law; it establishes the law (verse 31).

In summary, Romans 3:19-31 beautifully encapsulates the concept of salvation by grace through faith in Jesus Christ, contrasting it with the inadequacy of our efforts to attain righteousness through the law. It affirms the universal need for redemption, the necessity of Christ’s sacrifice, and the role of faith in receiving God’s righteousness. Paul emphasizes this doctrine throughout the scriptures.

Acts 13:38-39: Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.

Romans 4:13-14: For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect.

Galatians 3:6-9: Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham.

The law of Moses cannot save us. We must go beyond our works. Our works are as filthy rags and cannot justify us. It is the work of God that brings salvation to mankind.

Isaiah 64:6 But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.

John 6:27-29 (BBE) Let your work not be for the food which comes to an end, but for the food which goes on for eternal life, which the Son of man will give to you, for on him has God the Father put his mark. Then they said to him, How may we do the works of God? Jesus, answering, said to them, This is to do the work of God: to have faith in him whom God has sent.

It is Christ’s faith that brings us to salvation. There is nothing we can do of ourselves to be saved.

Here are our verses for our next study.

Rom 4:1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 
Rom 4:2 For if Abraham were justified by works, he hath whereof to glory; but not before God. 
Rom 4:3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 
Rom 4:4 Now to him that worketh is the reward not reckoned of grace, but of debt. 
Rom 4:5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. 
Rom 4:6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, 
Rom 4:7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 
Rom 4:8 Blessed is the man to whom the Lord will not impute sin. 
Rom 4:9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 
Rom 4:10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 
Rom 4:11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: 
Rom 4:12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. 

The Book of Romans, Part 6 – The Old and New Law

[Study Aired July 18, 2023]

Romans 2:12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; 
Romans 2:13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.
Romans 2:14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: 
Romans 2:15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)
Romans 2:16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. 
Romans 2:17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
Romans 2:18 And knowest his will, and approvest the things that are more excellent, being instructed out of the law; 
Romans 2:19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 
Romans 2:20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 
Romans 2:21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 
Romans 2:22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 
Romans 2:23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God?
Romans 2:24 For the name of God is blasphemed among the Gentiles through you, as it is written.
Romans 2:25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. 
Romans 2:26 Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? 
Romans 2:27 And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? 
Romans 2:28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 
Romans 2:29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

In our last study, Paul stated that we must walk in righteousness, exhibit patience, and avoid hypocrisy while judging. He emphasized the need for repentance, obedience to the truth, and the pursuit of good works, while highlighting the consequences of unrighteousness and the impartiality of God’s judgment. Paul continues to expand these thoughts with a comparison of the Law of Moses and the Law of Christ.

Romans 2:12: For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law.

This verse highlights the principle on which judgment is based. Those who have sinned without the law, referring to individuals who are unaware of God’s specific commandments, will still face consequences for their wrongdoing. Likewise, those who have sinned while being under the law, meaning those who have received and are aware of God’s commandments, will be judged by the standards set forth in the law.

Romans 2:13: (For not the hearers of the law are just before God, but the doers of the law shall be justified.)

Verse 13 emphasizes the importance of obedience to the law. It states that simply hearing or knowing the law does not make a person righteous in the sight of God. Instead, it is the act of doing or obeying the law that leads to justification. True righteousness is demonstrated through actions which are aligned with God’s commandments.

Romans 2:14-15: For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.

These verses acknowledge that Gentiles, who were not given the Mosaic Law like the Jews, can still demonstrate obedience to God’s law. Although they do not have the specific written law, they possess a moral compass within themselves. Their actions reflect an understanding of right and wrong, as their conscience acts as a guide, either accusing or excusing their behavior.

Romans 2:16: In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

This verse points to the future judgment by God through Jesus Christ. It emphasizes that God will examine not only the outward actions but also the secret and hidden motives of individuals. The judgment will align with the gospel preached by Paul, which includes the message of salvation through faith in Jesus Christ.

Romans 2:17-20: Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being instructed out of the law; and art confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.

Verses 17-20 address the Jews and their pride in having the law. They are commended for their knowledge of God’s will, their confidence in teaching others, and their understanding of the truth contained within the law. However, these verses set the stage for a rebuke to follow, highlighting the importance of their actions aligning with their knowledge and not just their external adherence to the law.

Romans 2:21-23: Thou, therefore, which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishonourest thou God?

The above verses continue the rebuke toward those who claim to teach and uphold the law while disregarding it themselves. The Jews are reminded of their own transgressions and how their actions contradict the very principles they proclaim. By breaking the law while boasting about it, they dishonor God and undermine their credibility as teachers of the law.

Romans 2:24: For the name of God is blasphemed among the Gentiles through you, as it is written.

Verse 24 highlights the negative impact of the Jews’ hypocrisy on the reputation of God. Their behavior causes the name of God to be blasphemed among the Gentiles. This echoes the writings of the Old Testament, which prophesied about the consequences of the Israelites’ disobedience and the resulting reproach brought upon God’s name.

Romans 2:25-29: For circumcision verily profiteth if thou keep the law, but if thou be a breaker of the law, thy circumcision is made uncircumcision. Therefore if the uncircumcision keeps the righteousness of the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature, if it fulfill the law, judge thee, who by the letter and circumcision dost transgress the law? For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh. But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

These verses address the significance of circumcision and highlight the importance of true inward transformation rather than relying on outward rituals alone. Paul explains that circumcision, which was a sign of the covenant for the Jews, holds value only if accompanied by obedience to the law. However, if one breaks the law, their circumcision becomes meaningless. Paul emphasizes that true circumcision is a matter of the heart and spirit, reflecting a transformed inner nature. A genuine Jew is not defined by external factors but by their inward righteousness, which receives praise from God rather than from men.

Paul has introduced another spiritually significant message. He is continuing the message of Christ from Matthew chapter 5.

Mat 5:17-20 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, 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. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

Paul, like Christ, is saying the law of Moses has its place, but there is a greater law we must now follow.

Gal 3:21-29 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.

Christ changed the law by making it an inward spiritual law. 

Mat 5:21-22 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

1Jn 3:15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.

The act of hate is not an outward action. Hatred is inward and is a matter of the heart. Paul is telling us we must be careful and fulfill the law of the spirit so we can be an inward Jew, circumcised of the heart. It is not enough to keep the law of Moses, the ten commandments. We must keep the law of Christ.

Gal 6:1-10 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. Bear ye one another’s burdens, and so fulfil the law of Christ. For if a man think himself to be something, when he is nothing, he deceiveth himself. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. For every man shall bear his own burden. Let him that is taught in the word communicate unto him that teacheth in all good things. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. And let us not be weary in well doing: for in due season we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

Here is Paul’s spiritual message again.

Rom 2:28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 
Rom 2:29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. 

We must walk after the spirit and not the flesh. The carnal commandments of Moses are for carnal men. They do serve the purpose of teaching us what is sin. But as stated in Galatians we must go beyond the schoolmaster.

Rom 8:1-11 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

We must go beyond the principles of the doctrine of Christ in order to become the elect of God.

Heb 5:12–6:6 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. And this will we do, if God permit. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

Our end goal is to become disciples indeed so we must continue in His word and follow the law of Christ.

Joh 8:31-32 Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free.

In summary the apostle Paul discusses the principles of judgment and the role of the law in the lives of both Jews and Gentiles. He emphasizes that both those who have sinned without the law of Moses and those who have sinned while being under the law will be judged according to their actions. The chapter highlights that true righteousness comes from being a doer of the law, not just a hearer. Paul acknowledges that even Gentiles, who do not have the written law, can demonstrate obedience to God’s moral principles through their consciences.

Paul addresses the Jews who boast in having the law and emphasizes that true circumcision is not an outward sign but a matter of the heart and spirit. He rebukes those who break the law while teaching others, pointing out the hypocrisy that brings dishonor to God’s name.

Paul presents the concept of the Law of Christ, which goes beyond the external commandments of the law of Moses and focuses on inward transformation and obedience to the Spirit. He shows that through faith in Jesus Christ, believers are no longer under the law but under grace, called to fulfill the law of Christ by walking in the Spirit.

Overall, Romans 2 underscores the importance of genuine obedience, both for those who have the written law and those who do not, and emphasizes the need for an inward transformation of the heart to align with the principles of the Law of Christ.

Act 18:14-28  I Must by all Means Keep this Feast that Comes in Jerusalem

[Study Aired July 2, 2023]

Act 18:14  And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you:
Act 18:15  But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters.
Act 18:16  And he drave them from the judgment seat.
Act 18:17  Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.
Act 18:18  And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.
Act 18:19  And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.
Act 18:20  When they desired him to tarry longer time with them, he consented not;
Act 18:21  But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.
Act 18:22  And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.
Act 18:23  And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.
Act 18:24  And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.
Act 18:25  This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.
Act 18:26  And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.
Act 18:27  And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:
Act 18:28  For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.

Verse 18 tells us that Paul had taken a vow and shaved his head in Cenchrea. That was a very Mosaic thing to do. Then in verse 21, Paul tells us that he “must by all means keep this feast that comes in Jerusalem.” That, too, is a very Mosaic, seemingly “under the law” thing to do for a man who is going around teaching the Gentiles:

2Co 3:11  For if that which is done away [present tense] was glorious, much more that which remaineth is glorious.
2Co 3:12  Seeing then that we have such hope, we use great plainness of speech:
2Co 3:13  And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished [present tense]:

The phrases “done away” and “is abolished” are both in the present tense, so why is Paul living under the law of Moses? The answer to this question is found in the next three verses:

2Co 3:14  But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.
2Co 3:15  But even unto this day, when Moses is read, the vail is upon their heart.
2Co 3:16  Nevertheless when it shall turn [Aorist tense] to the Lord, the vail shall be taken away.

In using the aorist tense in this verse, Paul reveals that a reformation of the law was in progress, and that the veil is being taken away.

In my studies this week, I came across a short study which reveals that even the serious scholars of the churches of Babylon struggle to understand why the New Testament church continued to keep the law of Moses, even offering blood offerings after the ultimate sacrifice had been made. I want to share that study with you at the beginning of our time together today. It is taken from a website called The Christian Courier:

Did Paul Sin in Submitting to the Temple Ritual?
https://christiancourier.com/articles/did-paul-sin-in-submitting-to-the-temple-ritual
Wayne Jackson

One of the most controversial contexts in the book of Acts has to do with Paul’s activity in the Jerusalem temple, as recorded in Acts 21. Did the apostle violate the law of God in “purifying” himself in that ritual? Some so claim, but is this a necessary conclusion?

“Did Paul sin when he ‘purified’ himself in the Jerusalem temple, according to the record in Acts 21?”

Here is Luke’s record of the incident in question.

“Then Paul took the men, and the next day purifying himself with them went into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them” (Acts 21:26).

In order to put this matter into proper focus, some background relative to the passage needs to be considered…

At the conclusion of his Third Missionary Journey, Paul and his companions finally came to Jerusalem. This was the fifth (and final) time Paul had visited the city since he left on his journey of persecution for Damascus (9:1ff). Luke affirms that when the company arrived at the sacred city, “the brethren received us gladly” (Acts 21:17). The language suggests a reception without reservation.

Earlier, when Paul penned his letter to the saints in Rome, he asked for their prayers to the end that upon his arrival in Jerusalem, the “ministration,” i.e., gifts of benevolence, “might be acceptable to the saints” (Rom. 15:30-31; cf. Acts 24:17). He was not disappointed. Their prayers were answered. It was a time of wonderful rejoicing.

On the following day there was a special meeting. The missionary group was there and so were the Jerusalem elders, together with James, Jesus’ half-brother (cf. chapter 15). Paul greeted the brethren and then, item-by-item, rehearsed (imperfect tense — the narration took a while!) the events of his labors among the Gentiles, giving all glory to God (vv. 18-19).

The Jerusalem saints were delighted at the success of Paul’s ministry, and they kept on praising God (imperfect tense) for the salvation of lost souls. Paul had successfully removed himself as the center of attention. Eventually, though, they got around to telling the great apostle about a problem they felt was serious. In the section that follows (20ff), the Bible student encounters what this writer considers to be one of the most challenging episodes in the entire book.

Gently, the Jerusalem brethren explained to Paul that thousands of Jews had “believed,” i.e., they had been converted to Christ. This reference to a vast harvest from among the Jews reveals how abbreviated the record in Acts has been. The term “believed” is employed to summarize their obedience to the gospel.

“Though these multitudes had become Christians, they had not arrived at the full realization that the introduction of Christianity made the law of Moses inoperative as a redemptive system. Accordingly, these new Christians still circumcised their children (as a covenant sign), and they observed many of the “customs” of the Mosaic regime.

Here was the problem: a report had been circulated widely that Paul went about constantly teaching that Jews, especially those who lived in Gentile lands, should “forsake,” (apostasia – cf. “apostasy”) Moses. “Moses” stands for the Old Testament economy. They apparently had concluded that Paul opposed any sort of connection with the Hebrew system, which was not true. The apostle himself had circumcised Timothy in order to prevent offense to the Jews (16:3). Paul had not opposed observing certain elements of the law — provided the intent was not to seek justification on that basis.

The apostle was not insensitive to the feelings of his Israelite kinsmen. But that had become his reputation. Though James and the brethren did not agree with the assessment that Paul radically opposed the law, they felt the matter needed remedy in some fashion. It must be added that these Jerusalem leaders probably did not have a completely accurate view themselves as to what Paul was practicing and teaching. What could be done to defuse this volatile situation? The Jewish antagonists were bound to hear that Paul was in Jerusalem, and there would be trouble. The following solution, therefore, was proposed.

There were four Hebrew men who had placed themselves under a vow (likely a Nazarite vow). It was near the time for that ritual to be consummated by a purification ceremony in the temple. It was suggested, therefore, that Paul identify with them, paying their temple fees, and, “purifying” himself along with them. Such a procedure was allowed under the law. This would be done so that the Jews in general might see that Paul was “walking orderly, observing the law.” Gentiles, of course, were under no such constraints, as indeed the conference in Jerusalem had established (chapter 15).

Paul agreed to the suggestion. The following day the apostle, along with the four men, went to the temple where the sacrifices would be offered. The process was initiated, which would be culminated a few days later. Not only were the four “purified,” but so was Paul—though likely not for the same reason. There is no evidence that the apostle was under a vow. However, since he recently had been in Gentile territory, he would be viewed as ceremonially “unclean,” hence would need to purify himself in order to partake with the others (Simon Kistemaker, Exposition of the Acts of the Apostles, Grand Rapids: Baker, 1990, p. 760). The minute details of the whole process are not recorded.

Here is the problem: Why would Paul, knowing that the Mosaic regime was obsolete, submit to a “purification” ritual, that would appear to convey the impression that Christ’s blood was insufficient as a medium of cleansing? Sincere Bible students have struggled with this difficulty. Several views have been offered relative to this matter.

1. Some suggest the event never happened; it is alleged that Luke fabricated the incident in order to show that Paul was a law-abiding Jew.
2. Others argue that the apostle was sincere in yielding to this procedure; he simply did not fully understand—at this point—that the law had been abrogated.
3. Many allege that Paul, in a moment of weakness, knowingly sinned, yielding to the pressure.
4. Some contend that the apostle’s actions were a matter of expediency—in a unique time-period when certain elements of the Mosaic system (particularly civil/ceremonial) gradually were passing away.

Perhaps no suggestion is entirely free from difficulty, in view of the brevity of the record. We would offer, however, the following observations.

First, the notion that Luke invented this narrative to buttress his personal agenda is unworthy of any consideration. It is wholly barren of evidence.

Second, J.W. McGarvey contended that the apostle’s understanding was limited at this point New Commentary on Acts of Apostles, 1892 – Reprint, Delight, AR: Gospel Light, II, p. 208). He thought that if Paul had entertained a clearer perception of the abolition of the law, he would not have done what he did here — especially later on, after writing the books of Ephesians and Hebrews (he assumes Paul wrote the latter).

This position has an obvious weakness. The apostle had written clearly on the matter of the law’s abrogation in other letters that were composed before this incident. And these discussions were not mere passing allusions, as were Peter’s brief references to the Gentiles in Acts 2 (which he did not comprehend at the time, cf. 17,21,39). Rather, Paul’s teaching on the abolition of the law had been clear and definitive (cf. 2 Cor. 3; Rom. 7; Gal. 5). It does not appear, therefore, that this episode can be explained upon the basis of the apostle’s limited knowledge.

Third, some respected men have argued that Paul “slipped” on this occasion, lapsing into weakness; his practice, therefore, was “inconsistent” with his preaching… After all, they contend, if Peter could sin (Gal. 2), so could Paul. We respectfully offer the following general observations on this position.

1. If Paul is indicted of sin, so are James and the Jerusalem elders, for they asked him to do what he did.
2. Even if the apostle did err (and we are not ready to affirm that he did), the mere recording of the transgression would not make the Bible culpable. It is not a sin to record the commission of a sin.
3. While it is the case that even an apostle could sin, as indicated above (cf. Gal. 2:11ff), one ought to be very careful in charging Paul with an overt sin in the absence of explicit testimony. In other words, is one logically forced to this position as a last resort, or is there another possibility?
4. If Paul erred in this episode, why did he later, in an inspired defense of his ministry before a government ruler (cf. Mt. 10:17-19), appeal to this very incident (cf. 24:18)? Was the apostle led by the Spirit to defend sin? It would seem to me that, in arguing this position, the “cure” is worse than the “ailment.”

Fourth, is it possible that Paul went through this ritual as a matter of expediency in an attempt to relieve a tense situation? Could the apostle have “purified” himself, strictly in conformity to nationalistic Judaism—with no intent whatever of substituting an animal for the precious sacrifice of the Lamb of God? Fervent voices cry: “Absolutely not.” But why not? If the apostle could circumcise Timothy as an expediency, with no design of associating the ritual with salvation (as was sometimes done – Acts 15:1), why could he not have done the same with reference to a sacrifice? To utilize circumcision as a matter of salvation was apostasy (Gal. 5:2ff). To practice the rite in order to remove prejudice—in that era when the law was so freshly abolished—[My comment: It was not yet abolished, it was being abolished, Act 15:22-29] was an exercise of wisdom (cf. 1 Cor. 9:19-23). To offer a sacrifice redemptively would have been wrong; but there is no proof that such was Paul’s intention. [My comment: Anymore than circumcising Timothy was done for the sake of his salvation]

It should be noted in passing that ceremonial “purification” did not necessarily involve atonement for personal sin. A Jewish woman had to be “purified” following the birth of a child (cf. Lev. 12:1ff; Lk. 2:22), even though the act of bearing a child is not sinful. Paul’s act of “purification,” therefore, need not suggest that he was seeking personal forgiveness by means of an animal sacrifice. Clearly that was not Paul’s purpose in this temple ritual.

In the final analysis, I must say this. In the absence of more conclusive information, it is unwise to accuse Paul of compromise or sin. As Frank Goodwin observed, “Paul’s conduct in this transaction was perfectly consistent with his previous teaching and practices” (A Harmony of the Life of St. Paul, Grand Rapids: Baker, 1951, p. 121). There may have been a greater good (the unity of Jew/Gentile relations) to be accomplished in this case [My comment: Fidelity to the decrees of the holy spirit through the apostles and elders of Act 15:22-29], than whatever negative “impressions” might have resulted from Paul’s offering of a sacrifice. If one is to err in judging this episode, it is best to err on the side of respect and love for God’s noble apostle. (End Quote)

The Lord has simply blinded the minds of all the scholars of Babylon to the fact that the holy spirit speaks only “from between the cherubims”, meaning only through the church which is led by His apostles and elders:

Act 15:22  Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:

Act 15:28  For it seemed good to the Holy Ghost, and to us [“The apostles and elders”], to lay upon you no greater burden than these necessary things;

The Lord Himself has blinded the eyes of the scholars who cannot see that these verses explain why the church was still living with and observing all the rituals of Moses while also believing Christ had died for their sins.

In our last study, Paul had sent Silas and Timothy to Macedonia while he was still in Athens. Paul had then left Athens and gone to Corinth where the Lord introduced him to Aquilla and Priscilla, who, like Paul, were tent makers. Paul worked with Aquilla and Priscilla “and he reasoned in the synagogue every sabbath and persuaded the Jews and the Greeks” (Act 18:4). After Paul called Silas and Timothy to Corinth from Macedonia to help him with the work he was doing among the believing Jews of Corinth, many of the unbelieving Jews “opposed themselves and blasphemed” leading Paul to declare for the second time that “from henceforth I will go to the Gentiles” (Act 18:6). Paul left off preaching in the synagogue and moved right next door into the home of a man named Justus “whose house joined hard to the synagogue” (vs 7). Paul’s efforts were blessed so much that “Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed and were baptized” (vs 8). At this point the Lord appeared to Paul in the night by a vision and told him that he was not to fear, but he was to “speak and hold not thy peace because I am with you, and no man shall set on you to hurt you, because I have much people in this city.” The Lord continued to bless Paul’s efforts to such an extent that Paul spent a year and six months in Corinth.

Then, during the time “when Gallio was deputy of Achaia”, a Roman province which was in the north western part of what is modern-day Greece, the unbelieving “Jews made insurrection with one accord against Paul and brought him to the judgment seat” of Gallio accusing Paul of persuading men to worship God contrary to the law [of Moses].

Here are the last two verses of last week’s study:

Act 18:12  And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,
Act 18:13  Saying, This fellow persuadeth men to worship God contrary to the law.

Just as Paul was about to begin to speak in his own defense, Gallio realized that Paul had not broken any Roman law, and that the complaint against him had only to do with the law of Moses. Finally realizing such was the case this was his reaction:

Act 18:14  And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you:
Act 18:15  But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters.
Act 18:16  And he drave them from the judgment seat.

This is the same situation in which Pilate found himself, and had it not been Christ’s time to die ‘Pilate would have let Him go’, as Gallio let Paul go:

Act 3:13  The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.

Gallio is the Roman “deputy of Achaia.” This man knew nothing of Biblical principles. Nevertheless, he was using secular wisdom which was based upon this Biblical principle:

2Ti 2:3  Thou therefore endure hardness, as a good soldier of Jesus Christ.
2Ti 2:4  No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.

Gallio was given exceptional wisdom to avoid being drawn into having to make judgments about things that had nothing to do with “him who had chosen him to be a soldier” [a Roman deputy]. The laws of Rome had nothing to do with the law of Moses, and neither does “the law of Christ”:

Gal 6:1  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.
Gal 6:2  Bear ye one another’s burdens, and so fulfil the law of Christ.

When we allow ourselves to be drawn into conversations about the affairs of this life, we are placing ourselves in a position to “make judgments about such matters.” As “ambassadors of Christ”, we will do well to follow Gallio’s example and stay aloof from the affairs of this age, be it the affairs concerning the law of Moses or the law of the Gentiles, because to our Lord there is no difference between those two laws:

Rom 2:14  For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
Rom 2:15  Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)
Rom 2:16  In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

2Co 5:20  Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.

The day when God shall judge “the secrets of men by Jesus Christ” is the day when Christ and His Christ will open the books and “judge the secrets of men.” That day will be “when the thousand years are expired” (Rev 20:7), and the rebellion against “the camp of the saints” has been put down by “fire… from God out of heaven” (Rev 20:9) at the white throne judgment.

Rev 20:7  And when the thousand years are expired, Satan shall be loosed out of his prison,
Rev 20:8  And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.
Rev 20:9  And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.
Rev 20:10  And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.
Rev 20:11  And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
Rev 20:12  And I saw the dead, small and great, stand before God; and the books were opened [Psa 139:16 ASV]: and another book was opened, which is the book of life: and the dead were judged [Joh 5:27-29] out of those things which were written in the books, according to their works.
Rev 20:13  And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged [Isa 26:8-9] every man according to their works.

The “great white throne… judgment” is as sure as the rising of the sun, and then Christ and His Christ will ‘judge every man according to their works.’ At that time, Christ’s Christ will have the ability to know “the secrets of the hearts of men”, and they will judge them “according to their works.” If we allow ourselves to become involved in the affairs of this present life, we will not be those judges. We will do well to follow Gallio’s example and judge only “them that are within” the kingdom of God in this age, just as Gallio judged only those who were concerned with Roman law:

Act 18:14  And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you:
Act 18:15  But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters.
Act 18:16  And he drave them from the judgment seat.

1Co 5:9  I wrote unto you in an epistle not to company with fornicators:
1Co 5:10  Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.
1Co 5:11  But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.
1Co 5:12  For what have I to do to judge them also that are without? [“for I will be no judge of such matters.”] do not ye judge them that are within? [the kingdom of God within (Luk 17:20-21)]
1Co 5:13  But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

Act 18:17  Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.

These ‘Greeks’ were not the Greeks who were drawn to the words of Paul. These were profane men who were quick to place their stamp of approval on Gallio’s disdain of the Jews and their laws.

The fact that verse eight tells us that “Crispus [was] the chief ruler of the synagogue” and here in this same chapter we are told that “Sosthenes [was] the chief ruler of the synagogue” is called a contradiction by detractors who are always looking for some way to discredit scripture. It is clearly a matter of Sosthenes simply succeeding Crispus as the chief ruler of the synagogue. That succession could have been due to some predetermined time for Crispus to serve as the chief ruler, or it could have been occasioned by his conversion to Christianity:

Act 18:8  And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.

Paul remained in Corinth for awhile after this insurrection against himself and the gospel. The Lord promised him ‘no one [would] set on him to hurt him.’ Nevertheless, he was led to leave Corinth to return to Antioch via Jerusalem where he was intent on “keeping this feast that comes in Jerusalem”:

Act 18:18  And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.
Act 18:19  And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.

According to the law of Moses, a Nazarite was to conclude his vow at the temple in Jerusalem, the place where the Lord had chosen to place His name:

Num 6:13  And this is the law of the Nazarite, when the days of his separation are fulfilled: he shall be brought unto the door of the tabernacle of the congregation:

Num 6:18  And the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace offerings.

Act 18:20  When they desired him to tarry longer time with them, he consented not;
Act 18:21  But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.

There are those who contend that Paul took a vow and shaved his head just because he was on his way to Jerusalem, and he simply wanted to be a Jew to the Jews:

1Co 9:19  For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.
1Co 9:20  And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;
1Co 9:21  To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.
1Co 9:22  To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.
1Co 9:23  And this I do for the gospel’s sake, that I might be partaker thereof with you.

When we think that Paul was not in good conscience keeping the law of Moses, we use his own words in 1 Corinthians 9:19-23 to paint him as a hypocrite. Either “[he himself was] walking orderly and keeping the law” of Moses, or he was not doing so. If Paul himself were not keeping the law of Moses, why did he agree to demonstrate that he was keeping the law of Moses? If he, being a Jew, was not doing so except when he went up to Jerusalem, then Paul was just as great a hypocrite as Peter and Barnabas had been in Antioch just prior to the Jerusalem conference. Paul was not being a Jew only when he was in Jerusalem, and he did not hesitate to demonstrate that he had been faithful to the decrees of the apostles and elders during “the time of reformation” (Heb 9:10):

Act 21:17  And when we were come to Jerusalem, the brethren received us gladly.
Act 21:18  And the day following Paul went in with us unto James; and all the elders were present.
Act 21:19  And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
Act 21:20  And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:
Act 21:21  And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.
Act 21:22  What is it therefore? the multitude must needs come together: for they will hear that thou art come.
Act 21:23  Do therefore this that we say to thee: We have four men which have a vow on them;
Act 21:24  Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.
Act 21:25  As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.
Act 21:26  Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.

Heb 9:6  Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.
Heb 9:7  But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:
Heb 9:8  The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
Heb 9:9  Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
Heb 9:10  Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

Paul agreed with the decrees of the apostles and elders which decreed that the Jews were still under the law of Moses, and according to the holy ghost it was not yet time for the Jewish believers to stop keeping all the rituals of the law of Moses (Act 15:21-31 and Act 21:17-26).

Paul also denied before Festus under the inspiration of the holy spirit (Mar 13:9-11; Luk 21:12-15) that he had ever taught the Jews anything contrary to Moses:

Act 25:7  And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.
Act 25:8  While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.

Mar 13:9  But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them.
Mar 13:10  And the gospel must first be published among all nations.
Mar 13:11  But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.

When Paul denied breaking the law of Moses or teaching the Jews among the Gentiles to do so, “it was not [him that spake], but the holy ghost”:

Act 25:8  While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.

On his return trip to Syria, Paul went to Ephesus for the first time. Ephesus was in Asia, and earlier in this second journey he had been forbidden by the Holy Spirit to go into Asia:

Act 16:6  Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,

This is the same second journey, but at this time he is not forbidden to go into Asia, and while he does not spend much time in Ephesus on this second journey, he did take the time to enter into the synagogue where he reasoned with the Jews:

Act 18:19  And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.

From Ephesus Paul sailed straight to Caesarea and went from Caesarea up to Jerusalem to keep the feast he was intent on keeping in Jerusalem. His going up to Jerusalem is mentioned simply as ‘saluting the church’, and then he returns to his home base of Syrian Antioch, where he “spends some time” before beginning his third and final missionary journey:

Act 18:22  And when he had landed at Caesarea, and gone up, and saluted the church [at Jerusalem], he went down to Antioch.
Act 18:23  And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.

This is the beginning of Paul’s third and final missionary journey.

At the end of this chapter, we are introduced to another powerful evangelist who the holy ghost has seen fit to bring to our attention:

Act 18:24  And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.
Act 18:25  This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.

Being “instructed in the way of the Lord” yet “knowing only the baptism of John” is another way of saying ‘knowing only the message of John who witnessed that Jesus was the Messiah.’ John was well known throughout Judaism because his father, Zacharias, a well-known elderly priest, had been struck dumb until John’s birth. His elderly mother Elizabeth had been barren and had given birth to John in her old age, just as all the wives of the patriarchs Abraham (Sarah), Isaac (Rebekah), and Jacob (Rachel).

Luk 1:5  There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.
Luk 1:6  And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.
Luk 1:7  And they had no child, because that Elisabeth was barren, and they both were now well stricken in years.
Luk 1:8  And it came to pass, that while he executed the priest’s office before God in the order of his course,
Luk 1:9  According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord.
Luk 1:10  And the whole multitude of the people were praying without at the time of incense.
Luk 1:11  And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.
Luk 1:12  And when Zacharias saw him, he was troubled, and fear fell upon him.
Luk 1:13  But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth [Cousin to Mary the mother of Christ, vs 36] shall bear thee a son, and thou shalt call his name John.
Luk 1:14  And thou shalt have joy and gladness; and many shall rejoice at his birth.
Luk 1:15  For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. [A shadow of the True ‘filling of the holy ghost’ on the day of Pentecost]
Luk 1:16  And many of the children of Israel shall he turn to the Lord their God.
Luk 1:17  And he [John] shall go before him [Christ] in the spirit and power of Elias [“Elias is come already” (Mat 17:12)], to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
Luk 1:18  And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years [Just like all the Old Testament patriarchs and their wives].
Luk 1:19  And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.
Luk 1:20  And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.

This all was done right there at the temple in Jerusalem before all the people of Jerusalem to give John the credence needed to “Go before [Christ] in the spirit and power of Elias” and prepare the way of the coming of the Messiah, Christ, as the gospel of John proclaims:

Joh 1:6  There was a man sent from God, whose name was John.
Joh 1:7  The same came for a witness, to bear witness of the Light, that all men through him might believe.
Joh 1:8  He was not that Light, but was sent to bear witness of that Light.

That is exactly what John did:

Joh 1:29  The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

Joh 1:35  Again the next day after John stood, and two of his disciples;
Joh 1:36  And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

That is what is meant by being “instructed in the way of the Lord… knowing only the baptism of John.” John the Baptist lived under the law of Moses completely. The Jews never accused John of breaking the sabbath or reforming the law or making himself equal with God. When Aquilla and Priscilla “took [Apollos] unto themselves and expounded unto him the way of God more perfectly”, they shared all the “but I say unto you” reforms of Christ with Apollos, along with everything that had happened to Peter at the house of Cornelius and with Paul on the road to Damascus.

Act 18:26  And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.
Act 18:27  And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:
Act 18:28  For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.

Christ’s doctrine of ‘spiritual circumcision’ is not unique to the New Testament. While it was not yet understood completely, certainly not by Apollos when he first met Aquilla and Pricilla, it was right there in “that which is written” all along (1Co 4:6):

Deu 10:16  Circumcise therefore the foreskin of your heart, and be no more stiffnecked.

Deu 30:6  And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.

Jer 4:4  Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.

Acts 14:1-28  We Must Through Much Tribulation Enter into the Kingdom of God

[Study Aired May 7, 2023]

Act 14:1  And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
Act 14:2  But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.
Act 14:3  Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands.
Act 14:4  But the multitude of the city was divided: and part held with the Jews, and part with the apostles.
Act 14:5  And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them,
Act 14:6  They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:
Act 14:7  And there they preached the gospel.
Act 14:8  And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked:
Act 14:9  The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed,
Act 14:10  Said with a loud voice, Stand upright on thy feet. And he leaped and walked.
Act 14:11  And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.
Act 14:12  And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.
Act 14:13  Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.
Act 14:14  Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out,
Act 14:15  And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:
Act 14:16  Who in times past suffered all nations to walk in their own ways.
Act 14:17  Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.
Act 14:18  And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.
Act 14:19  And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead.
Act 14:20  Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe.
Act 14:21  And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch,
Act 14:22  Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.
Act 14:23  And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.
Act 14:24  And after they had passed throughout Pisidia, they came to Pamphylia.
Act 14:25  And when they had preached the word in Perga, they went down into Attalia:
Act 14:26  And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.
Act 14:27  And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.
Act 14:28  And there they abode long time with the disciples.

I have a map I want to share with everyone to give us all a perspective of where Paul and Barnabas traveled on their first missionary journey:

https://www.conformingtojesus.com/images/webpages/pauls_journeys_map1.jpg

Here is a cut and paste from Biblestudy.org which gives us some perspective of the miles these two men walked:

biblestudy.org › home › maps › n.t. churches › derbe

The Via Sebaste ran through Pisidian Antioch to Iconium, a distance of about 93 miles (150 kilometers). It then ran from Iconium to Lystra, a distance of 18.5 miles (30 kilometers). From Lystra he traveled on an unpaved track of the road about 62 miles (100 kilometers) to Derbe (Book of Acts in Its Graeco-Roman Setting, Volume 2, by Gill and Gempf, Chapter 10).

We are reviewing the first missionary journey the Lord gave to Paul and Barnabas.

In our last study they had just been thrown out of the city of Pisidian Antioch because the Jews had “stirred up the devout and honorable women and chief men of the city… and cast them out of their coasts.”

Act 13:44  And the next sabbath day came almost the whole city together to hear the word of God.
Act 13:45  But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.
Act 13:46  Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
Act 13:47  For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.
Act 13:48  And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
Act 13:49  And the word of the Lord was published throughout all the region.
Act 13:50  But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.
Act 13:51  But they shook off the dust of their feet against them, and came unto Iconium.
Act 13:52  And the disciples were filled with joy, and with the Holy Ghost.

“The “devout and honorable women” signify the church. The “chief men of the city” signify church leaders. It was the church of Paul’s day, the synagogues and the leaders of the synagogues, who most resisted the truth of the gospel and who were the chief persecutors of the Lord’s messengers. These events here in Pisidian Antioch are nothing more than a repetition of what Saul of Tarsus, now Paul the apostle, experienced right after his conversion at Damascus and then later at Jerusalem. It will be the same in every city Paul will preach in the rest of his life. The ‘great harlot’ does not appreciate being shown her own infidelity, and she passionately hates those who do so.

When Paul and Barnabas were “expelled out of [the] coasts of… Antioch”, they “were filled with joy” that they were “counted worthy to suffer with the Lord”, and they “shook off the dust of their feet against them [of Antioch], and came unto Iconium.”

Act 5:41  And they [the apostles] departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.

Act 14:1  And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
Act 14:2  But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.

Notice just how fickle our minds are. “A great multitude both of Jews and also of the Greeks believed,” and yet “the unbelieving Jews stirred up the Gentiles and made their minds [the minds of the great multitude of believers] evil affected against the apostles:

Act 14:3  Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands.
Act 14:4  But the multitude of the city was divided: and part held with the Jews, and part with the apostles.
Act 14:5  And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them,

When the Lord reveals to His followers that His word is being rejected, they never, ever resort to physical violence to silence their opposition, but that is exactly what will always take place when the lies of Babylon are revealed to this world in this present time. Those ministers who advocate violence are not “the voice of The Shepherd”, and we must “flee from them.”

Joh 10:27  My sheep hear my voice, and I know them, and they follow me:

Here is what Christ and His Christ always do when they are rejected:

Act 14:6  They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:
Act 14:7  And there they preached the gospel.

Once again, “the Jews with their rulers [plot] to stone [the apostles], and they once again patiently obey the Lord’s admonition to us all:

Mat 10:22  And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved.
Mat 10:23  But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.
Mat 10:24  The disciple is not above his master, nor the servant above his lord.

“The cities of Israel” signify the Lord’s elect, and the statement, “Ye shall not have gone over the cities of Israel, till the Son of man be come” means that our Lord has an “Israel of God” in every generation right up until the time of His appearing. There will also always be, in every generation, “those who say they are [spiritual] Jews [the Israel of God] but are not.” These will always be there to resist the Words of our Lord and His Christ:

Gal 6:15  Certainly, it doesn’t matter whether a person is circumcised or not. Rather, what matters is being a new creation.
Gal 6:16  Peace and mercy will come to rest on all those who conform to this principle. They are the Israel of God. (GWV)

Rev 2:9  I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.

Rev 3:9  Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.

Those who are “of the synagogue of Satan… say they are [spiritual] Jews”, and they truly believe that the Lord loves them and their doctrines. Those who know the voice of the True Shepherd, also know the false doctrines of strangers, and will flee from those false prophets and their false doctrines:

Joh 10:1  Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.
Joh 10:2  But he that entereth in by the door is the shepherd of the sheep [Christ and His Christ].
Joh 10:3  To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
Joh 10:4  And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.
Joh 10:5  And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.

“Know not the voice of strangers” means that they know that the voice they are hearing is not the voice of their True Shepherd, and they “will flee from [the false ministers of Satan].”

The day is coming when the whole world will know for certain who is and who is not loved of the Lord:

Mal 3:16  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 [AKA ‘the book of life’].
Mal 3:17  And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.
Mal 3:18  Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.

Mat 7:21  Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
Mat 7:22  Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
Mat 7:23  And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

Christ healed two men who could not walk – the man who was lowered to Him through the roof and the man at the pool of Bethesda. Peter at the gate that is called Beautiful healed a man who was born lame and was forty years old. These men signify our old man who cannot walk with Christ. Here at Lystra Paul is given to heal another man who was born lame and had never walked:

Act 14:8  And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked:
Act 14:9  The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed,
Act 14:10  Said with a loud voice, Stand upright on thy feet. And he leaped and walked.

The holy spirit revealed to Paul that this man “had faith to be healed” and inspired Paul “with a loud voice [to say] stand upright on your feet”, and when the man was healed, he “leaped and walked”.

Now notice the difference between how the heathen react to a miraculous healing versus how those react who are “the synagogue of Satan… those who say they are Jews but are not, but do lie”:

Let’s notice the reaction of the synagogue of Satan first:

Joh 5:6  When Jesus saw [the lame man] lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?
Joh 5:7  The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.
Joh 5:8  Jesus saith unto him, Rise, take up thy bed, and walk.
Joh 5:9  And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.
Joh 5:10  The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.

Joh 5:16  And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.

Now let’s see how the Gentiles react to such a miraculous healing:

Act 14:11  And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.
Act 14:12  And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.
Act 14:13  Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.
Act 14:14  Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out,
Act 14:15  And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:
Act 14:16  Who in times past suffered all nations to walk in their own ways.
Act 14:17  Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.
Act 14:18  And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.

Nevertheless, the heathen are just as unstable and just as fickle as the Lord’s own apostate church:

Act 14:19  And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead.
Act 14:20  Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe.

The way this is written could lead one to believe that it was the day after proclaiming Paul and Barnabas to be gods that the Jews from Antioch and Iconium persuaded the very same people to stone Paul and leave him for dead. It was no doubt more than a single day, but it certainly did not take a long time to persuade the very people who thought Paul and Barnabas were gods to stone Paul, but the Lord raised him up, and he returned to the city of Lystra before ‘fleeing [“the next day”] to another city” (Mat 10:23), the city of Derbe.

It was a miraculous healing that gave Paul the strength to recover from a stoning which left him for dead, He was raised up that same day as the disciples stood about his body which was left for dead praying for him. He returned to Lystra and then began the 62 mile (100 kilometers) walk to Derbe the very next day.

It is here at Lystra, on his next missionary journey which began very soon after the conference in Jerusalem, that Paul and Silas will meet a disciple named Timothy, who will join them on their travels and will become as a son to Paul:

Act 16:1  Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:
Act 16:2  Which was well reported of by the brethren that were at Lystra and Iconium.
Act 16:3  Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.
Act 16:4  And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem. [The letter to the Gentiles which resulted form the Jerusalem conference of chapter 15]
Act 16:5  And so were the churches established in the faith, and increased in number daily.

1Ti 1:2  Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.

2Ti 1:2  To Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.

The fact that Paul saw fit to circumcise Timothy soon after the Jerusalem conference is one of many things Paul did which demonstrates that Paul agreed that he, being a Jew, must keep the law of Moses at that time, even as he was telling the Gentiles at Rome and at Corinth and in Galatia that they were spiritual Jews who must not keep the law of Moses:

Rom 2:28  For he [Roman Gentile Christians (Rom 1:13)] is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
Rom 2:29  But he is a [spiritual] Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

Rom 1:13  Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

Gal 1:6  I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
Gal 1:7  Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.

Gal 3:1  O foolish Galatians, who hath bewitched you, that ye should not obey the truth [of the letter from the apostles at Jerusalem conference], before whose eyes Jesus Christ hath been evidently set forth, crucified among you?
Gal 3:2  This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? [The apostles had sent a letter to the Gentiles telling them they need not keep the law of Moses].
Gal 3:3  Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? [the law of Moses]
Gal 3:4  Have ye suffered so many things in vain? if it be yet in vain.
Gal 3:5  He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

This is the first journey of Paul and Barnabas, and they did not meet Timothy or his mother on this trip.

Act 14:21  And when they had preached the gospel to that city [Derbe], and had taught many, they returned again to Lystra, and to Iconium, and Antioch,
Act 14:22  Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.
Act 14:23  And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.

Paul and Barnabas are now on their way back to Syrian Antioch to rehearse all the Lord had done through them. As they return through the cities they had evangelized, they “confirm the souls of the disciples, and exhort them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.”

It would be so much easier and so much more enjoyable to preach a gospel that said, “Jesus smiled” instead of “Jesus wept.” It would be much more acceptable to teach that Christ was a very popular man whose life was full of fun instead of having to teach that He was a man of sorrows who was acquainted with grief.

Isa 53:3  He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.

Joh 11:35  Jesus wept.

I am not saying that Jesus never smiled. I am sure He did. What I am saying is that the scriptures just simply do not once tell us that while He was here in a body of flesh that ‘Jesus smiled’ or was popular with the church of His day or that He had a lot of fun in this life. That simply is not the tone of the scriptures.

Life would be so much easier if we could prophesy only smooth things and preach the deceits of the ‘prosperity gospel’ and the gospel of a life of ‘coffee and doughnuts’ as opposed to having to teach the truth of the gospel, which is that “we must through much tribulation enter into the kingdom of God.”

Isa 30:8  Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever:
Isa 30:9  That this is a rebellious people, lying children, children that will not hear the law of the LORD:
Isa 30:10  Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:

“The time of reformation” of the law of Moses was under way, and the new church was growing exponentially here right after its birth. The powers that be, the rulers of the churches, the rulers of the synagogues, expelled the apostles, from every city they came to. Nevertheless, there were very many who believed the gospel. There were so many that Paul and Barnabas “ordained them elders in every church.”

Derbe is the last city in which Paul and Barnabas preached on this first journey before returning through all the cities they had evangelized; Lystra, Iconium, Antioch and Perga in Pamphylia. As they pass back through Perga we are told “they preached the word in Perga”, which we are not told they did when they first passed through that city. From Perga they travel to another seacoast city called Attalia, and from that city they sail back to Syrian Antioch, the city from which the Lord had first sent them out into His field, and into His vineyard.

Act 14:24  And after they had passed throughout Pisidia, [meaning Derbe, Lystra, Iconium, and Pisidian Antioch] they came [back] to Pamphylia.

They are traveling back through Pisidia, back through all the cities they had evangelized, including Antioch, and from there they will return to Pamphylia, where Perga is located.

Act 14:25  And when they had preached the word in Perga, they went down into Attalia:
Act 14:26  And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.
Act 14:27  And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.
Act 14:28  And there they abode long time with the disciples.

It is while Paul and Barnabas are back in Antioch, “[w]here they abode long time with the disciples” that certain men come down to Antioch from Jerusalem telling the Gentiles they must be physically circumcised before they can be saved. It is at this point, soon after the first missionary journey, that Peter and Barnabas both temporarily and hypocritically side with these false prophets “from Judea”. Paul rebukes them both before all. Peter and Barnabas are forced to face their own hypocrisy because they both had been eating with the Gentiles before those men came down from Judea pointing out that Moses said one must be circumcised:

Gen 17:10  This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.

Gen 17:12  And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.
Gen 17:13  He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant.
Gen 17:14  And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.

They no doubt felt that they had the Bible on their side, but both Peter and Barnabas knew the miraculous way the holy spirit had made it very clear that a reformation of the law was under way in and through Christ.

Heb 9:10  Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

Heb 7:11  If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
Heb 7:12  For the priesthood being changed, there is made of necessity a change also of the law.

That is what we will be dealing with in next week’s study in chapter 15, Lord willing.

Act 10:1-23 Rise, Peter, Kill and Eat

[Study Aired March 19, 2023]

Act 10:1  There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band,
Act 10:2  A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
Act 10:3  He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.
Act 10:4  And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.
Act 10:5  And now send men to Joppa, and call for one Simon, whose surname is Peter:
Act 10:6  He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do.
Act 10:7  And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually;
Act 10:8  And when he had declared all these things unto them, he sent them to Joppa.
Act 10:9  On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour:
Act 10:10  And he became very hungry, and would have eaten: but while they made ready, he fell into a trance,
Act 10:11  And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth:
Act 10:12  Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
Act 10:13  And there came a voice to him, Rise, Peter; kill, and eat.
Act 10:14  But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.
Act 10:15  And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.
Act 10:16  This was done thrice: and the vessel was received up again into heaven.
Act 10:17  Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon’s house, and stood before the gate,
Act 10:18  And called, and asked whether Simon, which was surnamed Peter, were lodged there.
Act 10:19  While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.
Act 10:20  Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.
Act 10:21  Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?
Act 10:22  And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.
Act 10:23  Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.

This section of scripture is the story of a spiritual earthquake for the early Jewish-Christian church. This is the beginning of the work of the holy spirit in the church, slowly and gradually opening their spiritual eyes and ears, to the very beginning of “[spiritual] things to come”:

Joh 16:13  Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.

The entire Christian church, at that point in time, was still entirely composed of Jews and Jewish proselytes who were one and all “zealous of the law [of Moses]”. It would remain in that immature state for many years to come:

Act 21:17  And when we were come to Jerusalem, the brethren received us gladly.
Act 21:18  And the day following Paul went in with us unto James; and all the elders were present.
Act 21:19  And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
Act 21:20  And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:
Act 21:21  And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.
Act 21:22  What is it therefore? the multitude must needs come together: for they will hear that thou art come.
Act 21:23  Do therefore this that we say to thee: We have four men which have a vow on them;
Act 21:24  Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.
Act 21:25  As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.
Act 21:26  Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.

Peter, Paul and Barnabas had agreed with “the holy spirit… and all the elders”, that the Gentiles were not required to keep the rituals of the law of Moses, such as making vows and practicing the purification rituals which accompanied those vows. Peter, Paul and Barnabas were all Jews, and they therefore consented to keeping the law of Moses, with the exception of going in unto Gentiles as this story reveals.

Making such a drastic change required a powerful witness that this change is indeed a work of God Himself, and these events in the lives of Peter and Cornelius and their closest associates are just such a great and powerful witness that this is truly a work of the Lord.

Foretelling the immediate future by telling two men who have never met each other what the other man will do, as in the case of Saul and Ananias, and telling Cornelius Peter’s name, and the name of the man with whom he is lodging, is a very powerful and convincing witness that what is taking place is a work of God Himself, because the Lord alone knows what the future holds. This is how the holy spirit put Ananias in touch with Saul of Tarsus. While speaking to Ananias about Saul the holy spirit was simultaneously speaking to Saul and telling him that a man named Ananias would come and give him back his sight and tell him what he must do.

In this case the holy spirit sent an angel to speak with the Roman centurion, Cornelius, and then the Lord gives Peter the same vision three times and then tells Peter that three men are at the gate seeking him, and He instructs Peter to go with these men to the house of the Gentile centurion, Cornelius.

Act 10:1  There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band,
Act 10:2  A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.

Cornelius was a Gentile proselyte who could never enter the temple in Jerusalem without first being circumcised, but he had converted to the Jewish religion and “the people” to whom he “gave much alms” were the Jewish people. Cornelius was a devout proselyte, and he was obviously living under the law of Moses and all those laws prescribed for such people and for himself and Peter. Cornelius had heard of Christ and all that He had done, but he also knew that Jews were not permitted to eat with or come into the home of an uncircumcised Gentile.

Exo 12:48  And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.

Act 10:3  He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.

The fact Cornelius was praying “about the ninth hour”, indicates that he was living a devoutly Jewish life as a Gentile proselyte. Peter and John kept this tradition:

Act 3:1  Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.

Act 10:4  And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.
Act 10:5  And now send men to Joppa, and call for one Simon, whose surname is Peter:
Act 10:6  He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do.

This is the same way the Lord dealt with Saul of Tarsus. He first got Saul’s attention. The Lord didn’t even break a sweat bringing the mighty Saul of Tarsus to the ground, but then he immediately used a man of the church, a man named Ananias, to deliver His instructions for Saul to follow:

Act 9:5  And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.
Act 9:6  And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must [G1163: ‘dei’] do.

The Greek word translated as ‘must’ here in Acts 9:6 is ‘dei’. It is the same word translated as ‘oughtest’ here is Acts 10:6:

Act 10:5  And now send men to Joppa, and call for one Simon, whose surname is Peter:
Act 10:6  He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest [G1163: ‘dei’] to do.

It is through the Lord’s words that we are all “told… what [we] must do”. The Lord always uses “some man [to] guide [us]”, as He used Philip to guide the Ethiopian eunuch:

Act 8:30  And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?
Act 8:31  And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.

Christ Himself could have told Saul, the eunuch, and Cornelius what they must do, but He has ordained that “the fellowship of the mystery, which from the beginning of the world has been hid in God… [His] manifold wisdom [was to] be [made] known… unto the principalities and powers in [our] heavens… by the church”:

Eph 3:9  And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
Eph 3:10  To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
Eph 3:11  According to the eternal purpose which he purposed in Christ Jesus our Lord:

The Lord Himself, or “[His] angel”, will direct us to the church, but the fellowship of the mystery, by His own ordination, will be made known to the principalities and powers in our heavens, “by the church”.

Act 10:7  And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually;

Cornelius is a ‘centurion’, employed by the Roman state. The “devout soldier” was also employed by the state. Neither was required to find another job before he could accept and begin serving the Lord. This accords with what the holy spirit tells us in:

1Co 7:20  Let every man abide in the same calling wherein he was called.
1Co 7:21  Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.
1Co 7:22  For he that is called in the Lord, being a servant, is the Lord’s freeman: likewise also he that is called, being free, is Christ’s servant.
1Co 7:23  Ye are bought with a price; be not ye the servants of men.
1Co 7:24  Brethren, let every man, wherein he is called, therein abide with God.

Twice, in verse 20 and in verse 24, we are told… “abide in the same calling wherein [we are] called”. The Lord does not expect us to immediately drop our well-paying jobs, as long as those jobs do not entail immediate disobedience to our Lord and His commandments. Nevertheless, in the same breath we are commanded… “but if you mayest be free, use it rather”. If we can feed, shelter, and clothe ourselves and our family and “be not the servants of men” then that is what is ideal in the Lord’s service.

What the title ‘centurion’ tells us is that Cornelius had under his command 100 Roman soldiers. At least one of them was “a devout soldier”, meaning that he, too, was a proselyte to Judaism, and was being led by the holy spirit to seek to know the Lord. The two servants of his household were obviously men who could also be trusted to follow Cornelius’s instructions without fail. This is the business of spreading the gospel, and it is not left in the hands of incompetent servants. It is given to those who are diligent in their business:

Pro 22:29  Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men.

Rom 12:11  Not slothful in business; fervent in spirit; serving the Lord;

Col 3:23  And whatsoever ye do, do it heartily, as to the Lord, and not unto men;

Act 10:8  And when he [Cornelius] had declared all these things unto them, he sent them to Joppa.

Cornelius called these three men together and declared everything that had happened to him in his vision. He told them that he had been visited by an angel of the Lord, and the angel had instructed him to send to Joppa and inquire in the house of a tanner named Simon, for another man who is also named Simon but “whose surname is Peter”.

The holy spirit is in the process of spreading the gospel to the world and Cornelius and these three servants are honored to have a part in that work in this age, and they are all very diligent to do their part “as to the Lord”.

Act 10:9  On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour:

This was done to prepare Peter’s Jewish heart for a visit from three Gentiles of “the Italian band”. The Lord never fails to prepare our hearts to receive what He is doing in our lives:

1Ch 29:18  O LORD God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee:

Psa 10:17  LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear:

Act 10:10  And he became very hungry, and would have eaten: but while they made ready, he fell into a trance,
Act 10:11  And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth:
Act 10:12  Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
Act 10:13  And there came a voice to him, Rise, Peter; kill, and eat.
Act 10:14  But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.
Act 10:15  And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.
Act 10:16  This was done thrice: and the vessel was received up again into heaven.

At this time, Peter was not just hungry for his lunch at “the sixth hour”. We are told “he became very hungry” when the Lord showed him a vision of “common [and] unclean” beasts descending out of heaven in “a great sheet knit at the four corners”. The use of the phrase ‘four corners’, tells us that this is speaking of the whole of mankind.

The Number Four

The word translated as ‘corners’ is not the same Greek word translated as ‘corners’ or ‘quarters’ when speaking of the whole of the physical earth as in:

Rev 7:1  And after these things I saw four angels standing on the four corners [G1137: ’gonia’] of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.

Rev 20:8  And shall go out to deceive the nations which are in the four quarters [G1137: ‘gonia’] of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.

The Greek word translated as ‘corners’ here in Acts 10:11 is the Greek word ‘arche’ (G746), and here is how this Greek word is defined:

G746
ἀρχή
archē
ar-khay’
From G756; (properly abstract) a commencement, or (concrete) chief (in various applications of order, time, place or rank): – beginning, corner, (at the, the) first (estate), magistrate, power, principality, principle, rule.
Total KJV occurrences: 58

Here are the various translations of this word in the King James Bible:

G746
ἀρχή
archē
Total KJV Occurrences: 59
beginning, 39
Mat_19:4, Mat_24:8 (2), Mat_24:21, Mar_1:1, Mar_10:6, Mar_13:19, Luk_1:2, Joh_1:1-2 (2), Joh_2:11, Joh_6:64, Joh_8:25, Joh_8:44, Joh_15:27, Joh_16:4, Phi_4:15 (2), Col_1:18, 2Th_2:13, Heb_1:10, Heb_3:14, Heb_7:3, 2Pe_3:4, 1Jo_1:1, 1Jo_2:7 (2), 1Jo_2:13-14 (2), 1Jo_2:24 (2), 1Jo_3:8, 1Jo_3:11, 2Jo_1:5-6 (2), Rev_1:8, Rev_3:14, Rev_21:6, Rev_22:13
principalities, 6
Rom_8:38, Eph_3:10, Eph_6:12, Col_1:16, Col_2:15, Tit_3:1
first, 4
Act_26:4, Heb_2:3, Heb_5:12, Jud_1:6
corners, 2
Act_10:11, Act_11:5
principality, 2
Eph_1:21, Col_2:10
began, 1
Heb_2:3
beginnings, 1
Mar_13:8
magistrates, 1
Luk_12:11
power, 1
Luk_20:20
principles, 1
Heb_6:1
rule, 1
1Co_15:24

Notice the only two times this Greek word ‘arche’ is translated as ‘corners’ are here in Acts 10 and in the next chapter where Peter is relating this story to the other apostles:

Act 11:4  But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,
Act 11:5  I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners [G746: ‘arche’]; and it came even to me:
Act 11:6  Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
Act 11:7  And I heard a voice saying unto me, Arise, Peter; slay and eat.
Act 11:8  But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.
Act 11:9  But the voice answered me again from heaven, What God hath cleansed, that call not thou common.
Act 11:10  And this was done three times: and all were drawn up again into heaven.
Act 11:11  And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.
Act 11:12  And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man’s house:

So, the fact is that this story is the only place in all scripture where this Greek word ‘arche’ is translated as ‘corners.’

The Jonathan Mitchell New Testament uses the words “four… beginnings”. Putting the spiritual meaning of the number ‘four’ together with the spiritual meaning of the Greek word ‘arche’, which is most often translated as ‘beginnings’, the most likely meaning the Greek speaking apostles would have gotten out of what the Lord said to Peter at the house of Simon the tanner would be that this event is a whole new beginning for this newly begotten New Testament church. This ‘whole beginning’ being that the Lord is now beginning to show these Jewish apostles:

Rom 2:28  For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
Rom 2:29  But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

Nevertheless, this new revelation is going to take a long time to be accepted even by the apostles of Christ. This is a monumental event in “the time of reformation” (Heb 9:10). Here we have the holy spirit telling Peter, a devout Jew, to do something devout Jews until this moment have always been commanded not to do. The Old Testament scriptures unequivocally command Jews to never eat unclean meats:

Lev 11:1  And the LORD spake unto Moses and to Aaron, saying unto them,
Lev 11:2  Speak unto the children of Israel, saying, These are the beasts which ye shall eat among all the beasts that are on the earth.
Lev 11:3  Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that shall ye eat.
Lev 11:4  Nevertheless these shall ye not eat of them that chew the cud, or of them that divide the hoof: as the camel, because he cheweth the cud, but divideth not the hoof; he is unclean unto you.
Lev 11:5  And the coney, because he cheweth the cud, but divideth not the hoof; he is unclean unto you.
Lev 11:6  And the hare, because he cheweth the cud, but divideth not the hoof; he is unclean unto you.
Lev 11:7  And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he is unclean to you.
Lev 11:8  Of their flesh shall ye not eat, and their carcase shall ye not touch; they are unclean to you.

Peter was perplexed by this vision he had seen and the voice he had heard, whom he addressed as ‘Lord’. He was being told something contrary to the law of Moses, and He was not drawing any hasty conclusions.

Act 10:17  Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon’s house, and stood before the gate,
Act 10:18  And called, and asked whether Simon, which was surnamed Peter, were lodged there.
Act 10:19  While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.
Act 10:20  Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.

This tells us in no uncertain terms that “the Spirit said unto him, Behold three men seek thee. Arise therefore, get the down and go with them, doubting nothing: for I have sent them.” These three men correspond to the three times Peter was told not to call unclean what the Lord has cleansed. “Go with them, doubting nothing: for I have sent them” is the spirit telling Peter, and the six Jews who would accompany Peter to the house of Cornelius, that the Lord had sent these men to Peter, and it was the Lord Himself commanding Peter to go with these Gentile men and enter into the house of a Gentile Roman centurion. This was not permitted before this very moment.

This is what the law of Moses has to say about fraternizing with Gentiles:

Deu 7:1  When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou;
Deu 7:2  And when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them:

Deu 20:16  But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth:

Christ Himself had never entered into the home of a Gentile and had even called the woman of Canaan a dog to her face:

Mat 15:21  Then Jesus went thence, and departed into the coasts of Tyre and Sidon.
Mat 15:22  And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil.
Mat 15:23  But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.
Mat 15:24  But he answered and said, I am not sent but unto the lost sheep of the house of Israel.
Mat 15:25  Then came she and worshipped him, saying, Lord, help me.
Mat 15:26  But he answered and said, It is not meet to take the children’s bread, and to cast it to dogs.

Now, here at the home of Simon the tanner, the same Lord is telling Peter to go to the house of a Gentile Roman centurion. This whole experience is just a part of what Christ had foretold His disciples on the night of His apprehension by the Jews:

Joh 16:12  I have yet many things to say unto you, but ye cannot bear them now.
Joh 16:13  Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.

It is very instructive to note that even though Christ first came “only to the lost sheep of the house of Israel”, the fact is that He listened to and healed the woman of Canaan’s daughter:

Mat 15:27  And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table.
Mat 15:28  Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

This event, along with the Lord’s words to the woman at the well and the few days He spent preaching the gospel to the Samaritans, were precursors to this event which is leading up to the revelation that:

Rom 2:28  … he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
Rom 2:29  But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

Act 10:21  Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?
Act 10:22  And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.
Act 10:23  Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.

The English phrase ‘warned from God’ is all translated from the one Greek word:

G5537
χρηματίζω
chrēmatizō
khray-mat-id’-zo
From G5536; to utter an oracle (compare the original sense of G5530), that is, divinely intimate; by implication (compare the secular sense of G5532) to constitute a firm for business, that is, (genitive) bear as a title: – be called, be admonished (warned) of God, reveal, speak.
Total KJV occurrences: 9

It does mean to warn, and it is the same word translated as such in these verses of scripture:

Mat 2:12  And being warned of God [G5537: ‘chrematizo’] in a dream that they should not return to Herod, they departed into their own country another way.

Heb 11:7  By faith Noah, being warned of God [G5537: ‘chrematizo’] of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.

In all three cases the words ‘of God’ are added by the translators. The Greek simply reads ‘being warned’. Here in Acts 10 the three men from Cornelius tell Peter that the warning was “by an holy angel”, therefore the addition of the words “from God” are an acceptable addition which does not alter the message in any way.

Act 10:22  And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.

This was a serious breach of Jewish conduct according to the law of Moses, and Peter wanted witnesses to what the holy spirit was working. As we read earlier these “certain brothers from Joppa” were six Jewish men who accompanied Peter and who were familiar with everything the holy spirit had orchestrated. Peter brought these six men with him to Jerusalem because he knew that what had taken place was going to be earthshattering to all Christian Jews at that time. This is what Peter told the leaders of the church in Jerusalem in the next chapter of the Acts of the apostles:

Act 11:12  And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man’s house:

Peter had brought “these six brethren” all the way from Joppa to witness on his behalf as to why he had dared to eat with a Gentile. Those six, along with Peter, were a seven-fold witness to this part of “the time of reformation.” This “carnal ordinance” against entering the home of a Gentile was at this point beginning to be “broken down”:

Eph 2:11  Wherefore remember, that ye [Gentile Ephesians] being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;
Eph 2:12  That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:
Eph 2:13  But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
Eph 2:14  For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

Heb 9:10  Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until [and only “until”] the time of reformation.

In our next study we will learn what Peter made of the vision the Lord gave Him, and we will learn what the words of the Lord… “What God hath cleansed, that call not thou common” mean. Suffice it to say that Peter certainly did not go out immediately and order a ham sandwich. That was not what Peter understood to be the meaning of his vision from God. More on this subject next week.

The Book of Joshua – Part 5: Circumcision and Moses’s Laws Becoming Personified – Joshua 5:1-15

[Study Aired March 18, 2023]

The reproductive members of all male beasts of the field are protected by an outer sheath that keeps them moist and free from damage for composed employment for their female counterparts. It is not so for the human male member. The Lord certainly required his pudenda to be hidden with protective clothing and from involuntary inconvenience.

God designed physical masculinity to represent His spiritual headship. 

God’s stunning detail of every part of creation is for the man, who represents Christ. To fulfill the Lord’s plan, the man had to have the capacity to reproduce. The physiology of the primary instruments of his reproduction was specifically designed to distinguish his authority and beautifully complement the mystery of his female’s spiritual ascension.

Mar 4:11  And he said unto them, Unto you is given the mystery of the kingdom of God: but unto them that are without, all things are done in parables: (Rom 11; 16:25; 1Cor 2:7; Eph 3:4)

God, who is spirit, is neither male nor female, neither  was the Word before He became Jesus. Yet, at creation, he made practically all organic things to be either male or female.

Mar 10:6 But from the beginning of the creation God made them male and female. 

Speaking of the resurrection:

Mar 12:25 For when they shall rise from the dead, they neither marry nor are given in marriage, but they are as the angels in Heaven.

Masculinity and femininity are first recognised by their outward appearance but gender is assured by their genitalia. 

God gloriously highlighted His supreme headship by creating a replica of His perfect image, naming Him His Son. Having come from His creator, the Son is subordinate to His Creator, without genitalia denoting His Sonship.

1Co 11:3 But I would have you know that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

By the Lord’s design from the outset, mankind, represented by Adam and Eve, partially abdicated man’s headship through Eve’s unwitting rulership over Adam. They effectively stated that they didn’t want their Lord to be their head and that the man and the woman would co-rule their life together, yet with a greater bias towards Eve’s influence on everything, particularly over Adam.

Rom 1:25  For they [all of mankind] changed the truth of God into a lie, and they worshiped and served the created thing more than the Creator, who is blessed forever. Amen. 
Rom 1:26  For this cause, God gave them up to dishonorable affections. For even their women changed the natural use into that which is against nature.

The phenomenal way women have changed their natural use that nature dictates is patently obvious in her being against the headship of men, particularly her husband. Everywhere in nature, except for arthropods (spiders), and a few other anomalies, the male rules females. Christ deliberately created that order as “ensamples” for mostly His Elect to juxtapose the natural against the spiritual. It is only by Satan’s influence on mankind that our females tenaciously resist the order of headship, and our males limply acquiesce.

Male headship is verified by every male being fully functional as a male and for the nation of Israel, ratified in the covenant by circumcision. A man’s damaged pudenda symbolically feminises him. He is excluded from the assembly if:

Deu 23:1 He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD. 

Everyone is familiar with the physiology of circumcision. We shall see that the Lord will deeply etch His covenant with Israel a second time since Moses through circumcision.

Initially, there is no better way in Israel than circumcision. It highlights that headship by physically reminding every male several times a day of his God-given headship, pointing to his authority in his family and church governance under Christ.

The New Generation Circumcised

Jos 5:1 And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel.
Jos 5:2 At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time. 
Jos 5:3 And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins. 
Jos 5:4 And this is the cause why Joshua did circumcise: All the people that came out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came out of Egypt.
Jos 5:5 Now all the people that came out were circumcised: but all the people that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised. 
Jos 5:6 For the children of Israel walked forty years in the wilderness, till all the people that were men of war, which came out of Egypt, were consumed, because they obeyed not the voice of the LORD: unto whom the LORD sware that he would not shew them the land, which the LORD sware unto their fathers that he would give us, a land that floweth with milk and honey. 
Jos 5:7 And their children, whom he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way. 
Jos 5:8 And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they were whole. 
Jos 5:9 And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day. 

First Passover in Canaan

Jos 5:10 And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho. 
Jos 5:11 And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes, and parched corn in the selfsame day. 
Jos 5:12 And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year. 

The Commander of the Lord’s Army

Jos 5:13 And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries?
Jos 5:14 And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant? 
Jos 5:15 And the captain of the LORD’S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so. 

The Study’s Body:

Jos 5:1 And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel. 

In these apparent end times of the maturing of the Bride of Christ, she is essentially well-versed in her awareness of her enemies within, not that she is self-satisfied with her diligence in routing her land of the Amorites and Canaanites. She knows those Amorites and Canaanites are like blackberry roots, briars that, even after a good fire, sucker up afresh. Especially since the Amorites in the West of their Promised Land, clear across to the Canaanites on the Mediterranean Sea, represent a saturation of filth against the word of God. 

Her inward Amorites and the origin of their abbreviated name means H559 – to proudly and loudly boast of one’s (self) righteousness. It reminds her of her once being the two-fold child of hell.

Mat 23:15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. 

Her inward Canaanites and the origin of their abbreviated name for her, spiritually, denote them as H3667 – merchants and traders in the word of God. 

Those two landholding enemies combined highlight the overwhelming magnitude of her formally corrupt mind that needs to be humbled daily.

She is fully aware that she is a symbolic close relative of Ham and his progeny, whose name means H3665 – to be humbled, subdued, brought down, and into subjection ~ and that is a massive lesson her sister in the Promised Land is about to physically learn. Her power, she will learn, is in her Lord’s strength to kill the enemies within with the Lord’s physical sword. No wonder her enemy’s hearts melted!

In the meantime, some of her thirteen-year-old heart no doubt melted for what was to happen as they, too, learned to understand authority through headship.

Jos 5:2 At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time. 
Jos 5:3 And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins. 

The sharp knives for the Bride spiritually represent her Lord’s word that cuts off the flesh of the covering from the seat of her Shulamite-like arousal, exposing his kisses and wine of truth. 

For the Israelites, this is the second witness to circumcision that they could only see as enforcement of recognition for their covenant relationship with their Lord. For the Bride of Christ’s hindsight reflections, she is ecstatic for the revelation that the old flesh of her sisters from Mt Sinai is a symbolic “hill of foreskins”. Her Lord’s glory is revealed in the New Covenant, not excised with hands by a sharp stone but a spiritually sharp sword of His word. She unashamedly doesn’t half-step into devoting herself to his love.

Son 1:2 Let him kiss me with the kisses of his mouth: for thy love is better than wine. 
Son 1:3 Because of the savour of thy good ointments [understanding His word] thy name is as ointment poured forth, therefore do the virgins love thee. 
Son 1:4 Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.

Jos 5:4 And this is the cause why Joshua did circumcise: All the people that came out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came out of Egypt.

The Bride of Christ is the “men of war” who are leaving behind her hill of foreskins of her enemies within, lying dead in her wilderness of sin by her daily refinement of putting on her Lord’s clean white linen. Joshua and the priests, who represent the Bride who came out of Egypt, were all circumcised, yet, the ones born along the way were not circumcised, and the Commandments of Moses needed to be ratified in the symbol of circumcision. 

Jos 5:5  Now all the people that came out were circumcised: but all the people that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised.

The second witness of the Israelites’ circumcision represents the then-coming Lord’s spiritual circumcision of our hearts. It is one of many instances of the elder serving the younger. The ‘young’ Israelites were not yet circumcised. Those who died in the wilderness were circumcised and broke their covenant with the Lord. The younger males of thirteen years and above, who were understandably not valiant to self-circumcise, were circumcised by more professional hands. For young and old alike, the “token” of bloody circumcision must have been indelibly etched in their minds as it was in Zipporah’s mind upon circumcising her son. However, as with childbirth and the Covenant, the remembrance soon disappears. (Exo 4:19-26; Gen 17:21-27)

The wonders the Lord is about to do to Israel and on Israel’s behalf will be bloody as they effectively circumcise all the heathen from their land by death. Again, it depicts the elder serving the younger. Just as the firstborn of Egypt died, those younger Israelites born free of Egypt began life afresh in the Covenant agreed in their flesh.

Exo 4:25 Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me. 
Exo 4:26 So he let him go: then she said, A bloody husband thou art, because of the circumcision. 

Gen 17:24 And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin. 
Gen 17:25 And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin. 

Today, the Elect of God are bloody before Christ, their husband. They are circumcised spiritually, not by their hands, but by their spiritual Zipporah, the Church, as they live by the sharp circumcision of Christ’s word.

Almost daily, etched in our hearts are these glorious spiritually bloody verses,

Rom 2:28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 
Rom 2:29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. 

Jos 5:6  For the children of Israel walked forty years in the wilderness, till all the people that were men of war, which came out of Egypt, were consumed, because they obeyed not the voice of the LORD: unto whom the LORD sware that he would not shew them the land, which the LORD sware unto their fathers that he would give us, a land that floweth with milk and honey. 

Gen 17:11 And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. 

Psa 44:3 For they got not the land in possession by their own sword, neither did their own arm save them: but thy [the Lord’s] right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them.

Gen 17:14 And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. 

For any in the Body of Christ who refuse to be spiritually circumcised, he, like those physically circumcised who died in the wilderness, has denied the Lord’s covenant ‘betwixt’ Christ and him. They have effectively said that they will eat their own bread and drink their own water by their own sword and strength, as their forefathers in the wilderness strove to do for forty years. We do it whenever we fail to ask the Lord for his strength to resist the Devil. (James 4:6-10)

Jos 5:7 And their children, whom he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way. 
Jos 5:8 And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they were whole. 

It is the Bride of Christ who is raised up in their stead whom Christ has spiritually circumcised. If we identify as that young woman, we begin with uncircumcised hearts since we are born in the wilderness and are now circumcised. We abide in the Body of Christ until we are healed and made whole in Him, particularly in the First Resurrection.

Jos 5:9 And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal [meaning, a wheel rolling] unto this day. 

Our Lord has wheeled away our disgrace for trying to save ourselves by our former gods from Egypt. Upon the beginning of the first Passover in Canaan, that figurative wheel within wheels of the Lord’s word conveyed today by the Lord’s Elect cannot be stopped until all is fulfilled through the one event coming to all of mankind. That wheeled roller-coaster ride of one event began with Abraham’s circumcision and is about to get more bloody and violent in Israel. Thankfully, by being given to look back spiritually on Israel, we will be the first to finish that “one event” (Ecc 9:1-6). We learn to welcome dying gracefully by the power and might of our Lord as we are being made whole by our spiritual circumcision.

Col 2:6 Therefore as you have received Christ Jesus the Lord, so walk in Him, 
Col 2:7 rooted and built up in Him, and established in the faith, as you have been taught, abounding in it with thanksgiving. 
Col 2:8 Beware lest anyone rob you through philosophy and vain deceit, according to the tradition of men, according to the elements of the world, and not according to Christ.
Col 2:9 For in Him dwells all the fullness of the Godhead bodily. 
Col 2:10 And you are complete in Him, who is the Head of all principality and power,
Col 2:11 in whom also you are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ, 
Col 2:12 buried with Him in baptism [having our sins burned out by his fiery word], in whom also you were raised through the faith of the working of God, raising Him from the dead. 
Col 2:13 And you, being dead in your sins and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, 
Col 2:14 blotting out the handwriting of ordinances that was against us, which was contrary to us, and has taken it out of the way, nailing it to the cross. 
Col 2:15 Having stripped rulers and authorities, He made a show of them publicly, triumphing over them in it. 

The Lord’s word is merciless against our old man, yet, he knows our frailty as we tremble for what happened to our old man ground by the wheels of sin in Israel. As such, we learn discretion by becoming his word as he is the word ~ as he is, so are we by his word, wheels within wheels.

In the one-thousand year reign by Christ and His Christs, they will rule the “fitches” of humanity with a rod of iron. That will not be a time of judgment, and not a soul will have his heart changed to be aroused by His word. Change will begin when the smoking flax bursts into flame, beginning with Gog and Magog surrounding the camp of the Saints and death and resurrection, sending them over to the beginning of their fiery end, spiritually circumcised in the Lake of Fire. 

Isa 28:26 For his God doth instruct him to discretion, and doth teach him. 
Isa 28:27  For the fitches [black cummin] are not threshed with a threshing instrument, neither is a cart wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod. 
Isa 28:28 Bread corn is bruised; because he will not ever be threshing it, nor break it with the wheel of his cart, nor bruise it with his horsemen. 
Isa 28:29 This also cometh forth from the LORD of hosts, which is wonderful in counsel, and excellent in working. 

Mat 12:20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.

For now, Israel will unwittingly continue the legacy of their forefathers and contemptuously attempt in frustration to fulfil all of the handwritten ordinances and fail. Our gracious Lord is painfully aware of our frailty and has made known to his Elect an assured end when we pursue him with our entire heat.

Jer 29:11 For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end. 
Jer 29:12 Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. 
Jer 29:13 And ye shall seek me, and find me, when ye shall search for me with all your heart. 
Jer 29:14 And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive. 

The wheels of the plan of God are beginning to turn much faster, with the very first Passover being kept in Cannan. This was a young, newly circumcised Israel eating the remnants of their forefathers, grizzling and groanings represented by the “old corn” (wheat) made into unleavened cakes and new beginnings.

Jos 5:10 And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho. 
Jos 5:11 And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes, and parched corn in the selfsame day. 
Jos 5:12 And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year. 

The Lord was gradually teaching Israel to trust in him. The six-day miracle of manna was now gone and replaced by the incredible natural richness of Cannan. We fed on the old corn of Babylonian Christianity aroused by her, the Great Whore, the mother of harlots, for six days (= six thousand years) on milk and honey.

The pictorial spirituality for us is that Christ is our manna, our bread from heaven, whose words we keep; he is the strong meat nourishing our circumcised hearts before inheriting Him, our promised land. 

Joh 14:23  Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode [G3438: mone, dwelling place, residence] with him.

The root of this word is G3306, and it is similar to ‘meno’:

G3306
μένω
menō
men’-o

A primary verb; to stay (in a given place, state, relation or expectancy): – abide, continue, dwell, endure, be present, remain, stand, tarry (for), X thine own.

The word appears 118 times and is always translated in some form of ‘abide’. If Christ and His Father ‘abide within us’, then this will be given to us, within and without.

Our Babylonian Christian brothers and sisters initially fed us, as does Israel in the wilderness. They ploughed in the heat of the day as the elder served the much later, younger heir.

Isa 61:5 And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers.

Israel, under Joshua, and for our benefit and spiritual mimicking, was beginning the painful process of growing up into full-grown perdition (utter destruction).

Jos 5:13 And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? 

The man Joshua is certainly one bold warrior to march up to a no doubt powerful-looking opponent holding his sword drawn. It is precisely how we challenge our enemies within; with the intrinsic fiery sword of our Lord’s word.

Is the thing we are about to do for the Lord or against him?

Num 14:8 If the LORD delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. 
Num 14:9 Only rebel not ye against the LORD, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the LORD is with us: fear them not.

Mat 28:19 Go ye therefore, and teach all nations [primarily within], baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

In spiritual terms, it means baptising our heresies with fire and circumcising our old man of our lustful flesh.

Mat 28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. 

Jos 5:14 And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant? 

Of course, the host’s captain for us is Christ, who has come into our hearts as we enthusiastically hear what He has to say.

Jos 5:15 And the captain of the LORD’S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so. 

Israel is about to commence their first Passover in the Promised Land. Our walk in the flesh, in shoes made by us from animal hide, represents our sweaty walk of workmanship. The Lord’s command for Joshua to remove his shoes unknowingly to him will be amplified by the new symbols of washing one another’s feet on the night of Passover before Christ’s death and Christ himself becoming the holy land.

The long and torturous saga of evil flesh and its God-given spiritual correlations are still in their infancy upon crossing the Jordan. The ‘holy land’ on which Moses stood, and now Joshua, along with circumcision, stone memorials, war, harlotry, evil passions and mankind’s sexuality, all temporarily point to their spiritual counterparts. Their highly variable physical applications titillate our lusts, yet, much to the distant future unwitting consternation of all but Christ’s Bride, none but her are ever given to entirely overcome the flesh. Even the most outstanding physical marriages, along with their physical desires, will be dust in the Kingdom since there is neither male nor female in Christ and the Father.

Gal 3:23 But before faith came, we were kept in ward under the law, shut up unto the faith which should afterwards be revealed. 
Gal 3:24 So that the law is become our tutor to bring us unto Christ, that we might be justified by faith. 
Gal 3:25 But now that faith is come, we are no longer under a tutor. 
Gal 3:26 For ye are all sons of God, through faith, in Christ Jesus.
Gal 3:27 For as many of you as were baptized into Christ did put on Christ.
Gal 3:28 There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye all are one man in Christ Jesus. 
Gal 3:29  And if ye are Christ’s, then are ye Abraham’s seed, heirs according to promise. 

The Israelites’ feet stepping into the physical holy land heralds the coming of over three thousand years of feet running to mischief and uncircumcised hearts firmly establishing the Great Whore. 

The Bride of Christ is the priests of Abraham’s seed, and her circumcision of the flesh and every other symbol that points to its spiritual counterpart is fast disappearing. Her circumcised heart is what makes her Husband and she blissfully one spirit.

For the Bride of Christ, her Husband is her inheritance, and he is the promised holy land in which she stands with beautiful feet. 

Son 7:1 How beautiful are thy feet with shoes, O prince’s daughter! the joints of thy thighs are like jewels, the work of the hands of a cunning workman. 

He makes her shoes for his glory and is beautifully represented by the Shulamite, whose name means “the perfect, or the peaceful”. Her shoes, he made, are worn in his presence since together, they are the holy ground on which they stand.

Next week, Lord willing, “The Fall of Jericho”.