WHY IS HE A DEBTOR? by G.

Pacific Press Publishing Company · Oakland, California · Jan 23, 1901

WHY IS HE A DEBTOR?

By G.

IN the fifth chapter of Galatians, third verse, we read this testimony of the apostle Paul, “I testify again to every man that is circumcised, that he is a debtor to do the whole law.” We are asked, How does circumcision especially emphasize this obligation? The answer is found in the original purpose of the rite. It was “a seal [or sign] of the righteousness of the faith which he [Abraham] had yet being uncircumcised; that he might be the father of all them that believe, tho they be not circumcised; that righteousness might be imputed unto them also.” Rom. 4:11.

Abraham procured his righteousness by faith. “For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness.” Verse 3. What is righteousness?—It is harmony with God, doing right; specifically, it is keeping the law of God; for to transgress the law is sin (1 John 3:4), and all the commandments of God are righteousness (Ps. 119:172). The righteousness which was accredited to Abraham was the righteousness of Christ; for Christ kept the commandments (John 15:10); He “did no sin, neither was guile found in His mouth” (1 Peter 2:22). Of no other man can this be said.

Now Abraham was accredited with keeping the commandments of God (Gen. 26:5), and circumcision was given to him and to his posterity as a sign of that fact. Therefore circumcision, being a sign of righteousness, was also a profession of keeping the law of God. So all who are circumcised virtually make that profession, and are consequently debtors, especially under obligation, “to do the whole law.” It is the duty of every man in the world to obey the law of God, but when one voluntarily professes to do so he emphasizes his obligation. When one is baptized, he publicly professes faith in Jesus Christ, and even the worldling expects more of him in the way of right living than he does of one who never has made a profession. The same principle is involved in the matter of circumcision.

Circumcision was also a token of the covenant between God and Abraham and his children; but the real “circumcision is that of the heart, in the spirit, and not in the letter.” Rom. 2:29. “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Gal. 3:29. Circumcision of the flesh is a mere profession; of itself it is nothing more. “Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.” 1 Cor. 7:19. This is the essential thing, and circumcision of the heart is the keeping of the commandments of God.

Again, “if any man be in Christ, he is a new creature” (2 Cor. 5:17), and “in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature” (Gal. 6:15). And again Paul says, “In Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love.” Chap. 5:6. Then a true disciple of Christ Jesus is “a new creature,” having a “faith which worketh by love,” and keeps the commandments of God. So from whatever standpoint we may view the subject, every one that is circumcised is debtor to do the whole law. The circumcision of flesh or heart that falls short of this becomes uncircumcision. “For circumcision verily profiteth, if thou keep the law; but if thou be a breaker of the law, thy circumcision is made uncircumcision.” Rom. 2:25.