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Updated: June 13, 2025
And how must it be reckoned to them? Not in circumcision, but in uncircumcision; not as righteous, but as sinners. And how are they to consider of themselves, even then when they first are apprehensive of their need of this righteousness? Are they to think that they are righteous, or sinners?
At one part of the Circular we are told that the apostle's language is conclusive: and "Seeing ye have put off the old man, and have put on the new man, which is renewed in knowledge after the image of Him that created him, where there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, bond nor free, but Christ is all, and in all," is quoted as evidence of the Divine wishes.
Then notice with what remarkable fairness and boldness and breadth the Apostle here adds that other clause: 'and uncircumcision is nothing. It is a very hard thing for a man whose life has been spent in fighting against an error, not to exaggerate the value of his protest.
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; And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.
Blessed is the man to whom the Lord will not impute sin. Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
"There is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all": over the Church the gates of Death prevail not: and "ye are all one Man in Christ Jesus." Furthermore, the Church is described as the Body, that is, the embodiment, of Christ: the instrument or organ whereby the Spirit of Christ works in the world.
They are remarkable both for the identity in the former part of each and for the variety in the latter. In all the three cases he affirms, almost in the same language, that 'circumcision is nothing, and uncircumcision is nothing, that the Ritualist's rite and the Puritan's protest are equally insignificant in comparison with higher things.
Is any man called being circumcised? let him not affect uncircumcision. Is any man called in uncircumcision? let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but the observance of the commandments of God. Let every one abide in the calling in which he is called.
Thou that makest thy boast of the law, through breaking the law dishonourest thou God? For the name of God is blasphemed among the Gentiles through you, as it is written. For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
Since circumcision and uncircumcision are contrary matters we would expect the Apostle to say that one or the other might accomplish some good. But he denies that either of them do any good. Both are of no value because in Christ Jesus neither circumcision nor uncircumcision avail anything. Reason fails to understand this, "for the natural man receiveth not the things of the Spirit of God."
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