THE SEVENTH-DAY SABBATH AND CIRCUMCISION
By L. A. R.
If You Keep One, Why Not Observe the Other?
A QUESTION frequently asked is, “If you keep the seventh-day Sabbath, why do you not also observe the rite of circumcision?” But think of the difference between the origin of circumcision and the origin of the Sabbath. In other words, think of the reason underlying the institution of circumcision, and that for the institution of the Sabbath. Circumcision was instituted as a sign of righteousness by faith, whereas righteousness was given to Adam at creation, and had not been forfeited when the Sabbath was instituted. Rom. 4: 11. The reasons given for the institution of the Sabbath are reasons that can be found only in creation, where God performed a finished, perfect work, and gave the Sabbath as a sign of that finished, perfect work. Gen. 2: 1-3. “The works were finished from the foundation of the world. For He spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all His works.” Heb. 4: 3, 4. Circumcision as an outward ceremony was worthless unless righteousness by faith existed with the individual. And the moment he failed to have it, the sign became valueless. Not so with the Sabbath. No matter how many may tread it under their feet, the reason for it is that God finished His work in six days, and rested upon the seventh; and that reason will never pass away. No matter how you or I may treat that day, we do not change its significance or its binding claims. Here is a direct statement showing the difference between the law of God, whatever you may think that means, and the law of circumcision. Take the following three texts, one after another: “In Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith working through love.” Gal. 5: 6. “Neither is circumcision anything, nor uncircumcision, but a new creature.” Gal. 6: 15. “Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God.” 1 Cor. 7: 19. Here are three parallel expressions showing the relation of circumcision to moral duties. In each case, we are told that circumcision or uncircumcision is nothing. But we are told of that which is important. In the one case, it is faith that works by love; in the second, it is a new creature; and in the third, it is the keeping of the commandments of God. As these are parallel expressions, they must refer to the same thing. In other words, faith that works by love keeps the commandments of God; and so we read in Rev. 14: 12 and James 2: 17-20, 24, 26. Jesus commended the man that heard His word and did it. Matt. 7: 21, 24, 26. Before passing from this subject, let attention be called to the fact that when God changes any ordinance of His church, He makes the change just as clear as in this instance of circumcision. We have it stated here very plainly that circumcision is not to be practiced by the Christian church. Just as plainly it was shown that the priesthood was changed from the Levites to Christ, from the order of Aaron to the order of Melchisedec. And one whole book — the book of Hebrews — was written to show the change in the remedial system. Thus clearly does God present any change in His ordinances.