Chizuk Emunah (Pt 2) Under the Microscope: Chapter 74

Acts 16:3. Paul, by circumcising Timothy, proved that the Mosaic dispensation of circumcision had not been, abrogated. On the other hand, he wrote to the Galatians (chap. 5:2, 3), "Behold, I, Paul, say unto you, that, if ye be circumcised, Christ shall profit you nothing; for I testify again to every man that is circumcised, that he is a debtor to do the whole law." If circumcision were of no avail for Timothy, why did his master circumcise him? If, however, that sacred act was indispensable, and bound the man fully through the covenant of Abraham to adhere to the commandments and the laws of Moses, how is it that Paul deemed it perfectly consistent to break by precept those very teachings of Moses?

I just answered this very charge in my last post, but I will continue to elaborate on my previous point. The early Christians were also Jews who participated in Jewish festivals and, by extension, Jewish observance of the Mosaic Law.

Got Questions has a short article on the relationship between faith and works in salvation:

This is perhaps the most important question in all of Christian theology. This question is the cause of the Reformation, the split between the Protestant churches and Catholic Church. This question is a key difference between biblical Christianity and most of the “Christian” cults. Is salvation by faith alone, or by faith plus works? Am I saved just by believing in Jesus, or do I have to believe in Jesus and do certain things?

The question of faith alone or faith plus works is made difficult by some hard-to-reconcile Bible passages. Compare Romans 3:28, 5:1 and Galatians 3:24 with James 2:24. Some see a difference between Paul (salvation is by faith alone) and James (salvation is by faith plus works). Paul dogmatically says that justification is by faith alone (Ephesians 2:8-9), while James appears to be saying that justification is by faith plus works. This apparent problem is answered by examining what exactly James is talking about. James is refuting the belief that a person can have faith without producing any good works (James 2:17-18). James is emphasizing the point that genuine faith in Christ will produce a changed life and good works (James 2:20-26). James is not saying that justification is by faith plus works, but rather that a person who is truly justified by faith will have good works in his/her life. If a person claims to be a believer, but has no good works in his/her life, then he/she likely does not have genuine faith in Christ (James 2:14, 17, 20, 26).

Paul says the same thing in his writings. The good fruit believers should have in their lives is listed in Galatians 5:22-23. Immediately after telling us that we are saved by faith, not works (Ephesians 2:8-9), Paul informs us that we were created to do good works (Ephesians 2:10). Paul expects just as much of a changed life as James does: “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come” (2 Corinthians 5:17). James and Paul do not disagree in their teaching regarding salvation. They approach the same subject from different perspectives. Paul simply emphasized that justification is by faith alone while James put emphasis on the fact that genuine faith in Christ produces good works.

The question then becomes whether "works" only refers to works of the Mosaic Law. If it did, we should expect Paul to argue that the Judaizers are not wrong to believe that we are saved by works, but that they are wrong regarding the kind of works by which we are saved. Galatians argues in a different direction.

We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. (Galatians 2:15-16)

O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? Did you suffer so many things in vain—if indeed it was in vain? Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith—just as Abraham “believed God, and it was counted to him as righteousness”? (Galatians 3:1-6)

Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” (Galatians 3:11 ESV)

For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery. Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace. For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love. (Galatians 5:1-6 ESV)

 If Paul meant that we are saved by faith plus works other than works of the law, then Galatians was a deceptive letter. Paul should not not have told us that only faith working through love counts for anything, but that faith working through church sacraments counts for anything. If this is right, then Galatians 5 is not a warning regarding circumcision, but a warning regarding those who depend on circumcision or any other observances for their salvation.