D. Scott Meadows

For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature (Gal 6.15).

Taking the traditional rendering of this verse as it stands in the KJV, let us reflect upon it.

“In Christ Jesus” directs us to consider that which is of soteriological significance (i.e., salvation). It is tantamount to Paul writing, “When it comes to matters of salvation,” because to be “in Christ Jesus,” according to Paul, is to be saved.

“Circumcision” and “uncircumcision” is to be taken literally as a reference to the surgical procedure for males which formerly could have religious significance, as the Old Testament bears witness. The first mention of it is Genesis 17, where it is prescribed by God for Abraham and his descendants. Circumcision, long before Paul wrote this epistle, came to represent Jewishness in the old sense (i.e., those in the line of Abraham, Isaac, and Jacob, or proselytes to Judaism).

In Galatians particularly, Paul is contending with some who insisted that physical circumcision was necessary for salvation (cf. Acts 15.1). It is not necessary, and denying this is a betrayal of the gospel, which denial endangers people’s salvation (Gal 1.6; 5.1, 2).

“Availeth [not] any thing” is a phrase now considered archaic which was used of an action that is of no help at all to someone (NOAD). In this context, Paul is asserting that neither circumcision nor uncircumcision is of any [soteriological, implied] help to anyone. That is as much as to say that the circumcised may be saved and the uncircumcised may be saved and their circumcision or not being circumcised has absolutely nothing whatsoever to do with whether they are saved or not. One could hardly imagine a more unqualified and bold statement than this dismissing the religious significance of circumcision.

In contrast with the present utter spiritual insignificance of circumcision, Paul sets forth something at the opposite end of the religious spectrum: “a new creature.” The word “but” is a strong adversative with this sense. “Whereas circumcision is totally irrelevant to an individual’s salvation, the matter of ‘a new creation’ is the most relevant of all.” The reader ought to draw the conclusion that those who are “a new creature” are saved, and all others are lost, circumcision being wholly incidental in both cases.

Other translations support this explanation very well. “For neither circumcision counts for anything, nor uncircumcision, but a new creation” (ESV). “For both circumcision and uncircumcision mean nothing; what matters instead is a new creation” (HCSB). “For neither circumcision nor uncircumcision is anything; but a new creation is everything!” (NRSV). Paraphrases say, “Certainly, it doesn’t matter whether a person is circumcised or not. Rather, what matters is being a new creation” (GW), and, “It doesn’t matter whether we have been circumcised or not. What counts is whether we have been transformed into a new creation” (NLT).

Paul wrote something very similar earlier in Galatians. “For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love” (5.6), where “faith working by love” occupies precisely the same place of “a new creation” in 6.15, with the implication that it is just another way of describing the same spiritual reality. Those whose faith works by love are new creatures in Christ Jesus and vice versa, and this is all that matters when it comes to one’s salvation (cf. 2 Cor 5.17).

Paul is stressing the categorical importance of the new birth (John 3) or regeneration (Tit 3.5), that marvel of God’s grace whereby the Holy Spirit quickens, cleanses, and renews a sinner’s soul, transforming one into a genuine, if still sinful, saint (Ezek 36.25–27).

So, are you spiritually new by the grace of God? According to His abundant mercy, has He begotten you again to a living hope (1 Pet 1.3)? Do you have a vital, active faith in Christ, such as belongs to a faithful follower of His, with the evidence of love in its performance of good works (i.e., keeping God’s moral law from the heart)? Are you truly born again according to this lofty, biblical conception of it?

This apostolic gospel needs to be proclaimed, explained, and maintained again today. Even among professing Christians and true churches, it is threatened by neglect, marginalization, and bad teaching. Many, imagining some special religious status for “Jews” alongside Christians, evidently do not understand that “circumcision is nothing” (1 Cor 7.19)—it means nothing of any consequence. Many have accepted a momentary decision and “the sinner’s prayer” as a counterfeit for regeneration by the Spirit of God. Many baptized church members presumptuously rely on their ecclesiastical status as Christians instead of diligently examining themselves for the signs of spiritual life (2 Cor 13.5; 2 Pet 1.10), and make essentially the same mistake as carnally-minded Jews who considered it an extremely-offensive affront to suggest God’s favor did not belong to them.

Since the new birth is all that matters when it comes to whether one is saved, we do well to seek the evidences in ourselves and to give God no rest until they are clear and conspicuous by His grace—circumcised or not, decisioned or not, baptized or not. “Marvel not that I said unto thee, Ye must be born again” (John 3.7). Ω