Jew and Greek: Rethinking Gentile Identity in the New Testament

 

The traditional interpretation promoted by seminaries regarding the use of the term “Greek” in the Brit Chadashah (New Testament) suggests it is a euphemism for gentiles, rather than a reference to biological Greeks. However, this understanding warrants reconsideration. If the term “Greek” in the Messianic and Apostolic writings actually refers to Greeks themselves, rather than all non-Hebrew peoples, it could significantly alter our comprehension of historical events and the perspectives of the scriptural authors. Such a paradigm shift might explain why Paul traveled extensively to Greek city-states, why references to Greeks are prevalent in the texts, and why the earliest copies of the New Testament are written in Greek. Historically, Jews and Greeks have shared a long and complex relationship. Judah was under Greek rule following Alexander the Great’s conquest in 332 BCE, remaining so until the Maccabean rebellion in 167 BCE. This period was marked by centuries of coexistence and cultural exchange, reminiscent of the interactions between the Hebrews and the Egyptians thousands of years earlier. It is plausible that some Greeks, like some Egyptians who left with the Hebrews during the Exodus, abandoned pagan practices and aligned themselves with the true Elohim. Nonetheless, they may have faced discrimination from Jews who harbored resentment for the Greek oppressions during the reign of Antiochus Epiphanes. To explore this perspective further, we will examine the words translated as “Greek” or “Gentile” in the New Testament and analyze the historical relationship between Greeks and Jews from Alexander’s reign until the time of Yeshua Messiah.

The Words Behind Greek and Gentile

The authors of the Messianic writings demonstrate careful word usage, distinguishing between references to Gentiles in general and Greeks specifically. In all instances, the term Gentile, translated from the Greek ethnos, refers to any non-Hebrew individual as seen in these few examples.

“And you shall be brought before governors and sovereigns for My sake, as a witness to them and to the nations.” (Matthew 10:18)

“And the nations shall trust in His Name.” (Matthew 12:21)

“See, we are going up to Yerushalayim (Jerusalem), and the Son of Adam shall be delivered to the chief priests and to the scribes, and they shall condemn Him to death and shall deliver Him to the nations.” (Mark 10:33)

“A light for the unveiling of the nations, and the esteem of Your people Yisra’ĕl (Israel).” (Luke 2:32)

“But the Master said to him, “Go, for he is a chosen vessel of Mine to bear My Name before nations, sovereigns, and the children of Yisra’ĕl (Israel).” (Acts 9:15)

Throughout Paul’s writings, the term used to refer to Gentiles is ethnos. While the Greek term Hellen is occasionally translated as "gentile" or "nations," this translation is more precise when compared to ethnos. Specifically, Hellen denotes the Greeks.

“The Yehudim, therefore, said to themselves, “Where is He about to go that we shall not find Him? Is He about to go to the Dispersion among the Greeks, and to teach the Greeks?” (John 7:35)

“What then? Are we better than they? Not at all, for we have previously accused both Yehudim (Jews) and Greeks that they are all under sin.” (Romans 3:9)

“Cause no stumbling, either to the Yehudim (Jews) or to the Greeks or to the assembly of Elohim.” (1 Corinthians 10:32)

“For indeed by one Spirit we were all immersed into one body, whether Yehudim(Jews) or Greeks, whether slaves or free, and we were all made to drink into one Spirit.” (1 Corinthians 12:13)

While the mistranslation of Hellen may seem minor, it highlights the significance of precisely identifying the referenced ethnicity when explicitly mentioned by the authors. If John or Paul had been referring to the Gentiles broadly, they would have used ethnos. Instead, they specifically pointed to the Greeks with Hellen. Here are several examples where the authors of the Messianic writings specifically refer to Greeks (Hellen), rather than the broader Gentile population.

“Now the woman was a Greek, a Syro-Phoenician by birth, and she kept asking Him to cast the demon out of her daughter.” (Mark 7:26)

“And he came to Derbe and Lustra. And see, a certain taught one was there, named Timotiyos (Timothy), the son of a certain Yehudi(Jew) woman who believed – but his father was Greek.” (Acts:16:1)

“There is not Yehudi(Jew) nor Greek, there is not slave nor free, there is not male and female, for you are all one in Messiah יהושע.” (Galatians 3:38)

Galatians 3:28 is sometimes translated as referring to Gentiles. While this mistranslation may seem insignificant, it raises questions about the translators' choices. Specifically, one might wonder why they used the term Gentile in some instances and Greek in others, given that the Greek text clearly distinguishes between references to a Greek (Hellen) individual and the entire Gentile (ethnos) population.

This section highlighted the authors' clear distinction between Greeks and Gentiles, emphasizing their precise choice of terminology. Before exploring the reasons behind the specific mention of Greeks, it is essential to consider Alexander the Great and his conquest of Judah, which provides important historical context.

Alexander the Great

Prior to his campaign against the Persians, Alexander the Great engaged briefly with the Kingdom of Judah, an interaction that would have enduring implications for the Jewish people and the broader people of Israel. His initial approach was to conquer Jerusalem and its inhabitants, as he had with other territories, but divine intervention altered his plans.

“Now Alexander, when he had taken Gaza, made haste to go up to Jerusalem; and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1017). Titan Read. Kindle Edition.)

“Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1018). Titan Read. Kindle Edition.)

“However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, “I did not adore him, but that God who hath honored him with his high priesthood; for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the Divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.”” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1018). Titan Read. Kindle Edition.)

Elohim conveyed a vision to Alexander the Great, depicting Jaddua, the high priest of Jerusalem at the time. In this dream, Alexander envisioned himself conquering the Persians. Experiencing the revelation profoundly impressed him, leading to a gesture of respect he had not previously shown to anyone—saluting or bowing before Jaddua. It is important to note that Alexander’s admiration was directed not solely toward Jaddua but toward the divine power he believed appointed him, as Alexander himself stated. Even going so far as to offer appropriate sacrifices to Elohim. 

“And when he went up into the temple, he offered sacrifice to God, according to the high priest’s direction.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1018). Titan Read. Kindle Edition.)

Alexander was also shown a prophecy in the Book of Daniel that describes the rise and fall of several empires. This includes the third kingdom, Greece, represented by bronze (Daniel 2:39), the four-headed winged leopard (Daniel 7:6), and the goat that becomes great but has its horn broken into four pieces, symbolizing the Hellenistic Kingdoms (Daniel 8:3-8).

“And when the Book of Daniel was showed him 23 wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1019). Titan Read. Kindle Edition.)

Following Alexander’s stay in Judah, he permitted the Jews to join his army while respecting their ancient traditions, fostering greater cultural exchange between the two nations. By granting the Jews the right to follow Yah and uphold His Torah, he established a bond rooted in shared values and mutual respect. This alliance not only strengthened their collective efforts during his conquests but also laid the groundwork for enduring cultural and spiritual connections that would influence future generations.

“The next day he called them to him, and bid them ask what favors they pleased of him; whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired. And when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired. And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1019). Titan Read. Kindle Edition.)

From Alexander to the Maccabees

Throughout history, the interactions between Judah and Greece have been marked by periods of coexistence and conflict, shaping the course of their histories. Alexander the Great's conquest of Judah in 332 BCE and the subsequent rule of Antiochus Epiphanes over the region from 175-164 BCE exemplify this complex relationship. For over a century, Jews and Greeks shared lives—working, fighting, and intermarrying—mirroring the earlier bonds between Israel and Egypt from Joseph's era to the time of a forgetful pharaoh (Exodus 1:8). However, this peaceful coexistence gradually deteriorated, culminating in the rise of a new ruler whose malevolence echoed the ancient pharaohs' cruelty.

“Alexander had reigned twelve years when he died. So his officers took over his kingdom, each in his own territory, and after his death they all put on crowns, and so did their sons after them for many years, multiplying evils on the earth. There sprang from these a sinful offshoot, Antiochus Epiphanes, son of King Antiochus, once a hostage at Rome. He became king in the one hundred and thirty-seventh year of the kingdom of the Greeks.” (1 Maccabees 1:7-10)

While I have previously detailed the events of the Maccabean rebellion in "The Story of Hanukkah" and "Remembering Hanukkah," it is important to note that during this period, Greek culture gained prominence among the Jews. This shift led to a growing disregard for the Torah and was accompanied by harsh suppression, reflecting the complex historical context of the time.

The conflict between the two sides was intense and brutal, marked by violence and a lack of compassion. The Greeks committed atrocities, including killing women, children, and the elderly, and sought to eradicate the Torah from the land. Their transgressions against former allies and neighbors were severe, and their treatment of the Jews was particularly cruel. Despite these hardships and the opposition of a wicked king, the Jews ultimately triumphed over the Greeks and restored the land to Yah.

From the Maccabean Rebellion to Yeshua

The Maccabean rebellion took place from 167-160 BCE, and most scholars place Yeshua’s birth around 8 BCE and 4 BCE. Another hundred years plus between Greek and Jew, making the total from Alexander to Yeshua 324 years. Over three centuries of two cultures mixing, fighting, and living together. Such time and history bring into focus why the Greeks were mentioned so much in the Messianic/Apostolic writings. The Greeks were not merely some other Gentile nation; there was an intermingling and conversion (on both sides) that is only comparable to the Northern Kingdom of Israel being dispersed to the nations, and later Judah by the Romans.

It is noteworthy that the earliest copies of the New Testament are written in Greek, that many of Paul’s journeys took him to Greek city-states, and he had prominent Greek followers. Additionally, a significant population of Hellenists, or Greek-speaking Jews, existed—those who assimilated into Greek society and culture. Throughout history, there has been tension between those who remained faithful to the traditional path and those who diverged from it, despite efforts at teshuva, or repentance, over the years. It is important to acknowledge that historical records may identify all Hellenists as Greek-speaking Jews; however, it remains uncertain whether Greek converts were also included under the Hellenist designation.  As seen in Act 6.

“And in those days, when the taught ones were increasing, there arose a grumbling against the Hebrews by the Hellenists, because their widows were overlooked in the daily serving.” (Acts 6:1)

This passage indicates that the Hellenists participated in Sabbath services but continued to face neglect. Consequently, the faith leaders devised a solution to address this issue.

“Therefore, brothers, seek out from among you seven men who are known to be filled with the Set-apart Spirit and wisdom, whom we shall appoint for this duty, “but we shall give ourselves continually to prayer and to serving the Word. And the word pleased the entire group. And they chose Stephanos, a man filled with belief and the Set-apart Spirit, and Philip, and Prochoros, and Nikanor, and Timon, and Parmenas, and Nikolaos, a convert from Antioch, whom they set before the emissaries. And when they had prayed, they laid hands on them.” (Acts 6:3-6)

If the names of the emissaries are indicative, it appears that all of them were Greek. What might be the reason for sending Greeks, of the flesh, to witness in the synagogues where Hellenists were being mistreated? It could be to demonstrate that Elohim accepts all who come to Him and enter into a covenant. This was particularly evident through the power of the Spirit that Stephanos possessed.

“And Stephanos, filled with belief and power, did great wonders and signs among the people.” (Acts 6:8)

Although many individuals were persuaded and gained proper understanding through the efforts of the emissaries, there remained a significant portion of the population who opposed these teachings. They argued that the Hebrew Greeks criticized Moses and Elohim, further highlighting the deep-seated remorse the Jews felt towards the Hellenists.

“But some of those of the so-called Congregation of the Freedmen (Cyrenians, Alexandrians, and those from Kilikia and Asia), rose up, disputing with Stephanos, but they were unable to resist the wisdom and the Spirit by which he spoke. Then they instigated men to say, “We have heard him speak blasphemous words against Mosheh and Elohim.” (Acts 6:9-11)

Stephanos was subsequently brought before the High Priest for trial, during which he provided a precise account of the scriptures from Abraham to Moses. He concluded his discourse with truthful words that profoundly addressed the core issue.

“Which of the prophets did your fathers not persecute? And they killed those who before announced the coming of the Righteous One, of whom you now have become the betrayers and murderers, who received the Torah as it was ordained by messengers, but did not watch over it.” (Acts 6:52-52)

The Jewish community, which had taken pride in their distinct identity and resisted assimilation into other nations—a stance rooted in their ancestors' efforts during the Maccabean Rebellion—became enraged upon encountering this Hebrew Greek pointing out their shortcomings. This reaction was not due to rudeness on Stephanos's part; rather, it reflected a historical pattern of harlotry within Judah. In his era, the Jews of the Talmud appeared more like the Antiochus Greeks, than the Maccabees who fought for their independence.

Conclusion

This ultimately resulted in Stephano’s death, exemplifying the tensions faced by early followers of Yeshua in reconciling the cultural and religious differences between converted Greeks (both Hellen and Hellenists) and those of Abrahamic descent. Consequently, after Yeshua’s ascension, his disciples endeavored to transcend these divisions, seeking to heal historical wounds and foster unity. Their primary focus was on tending to their immediate community, which was essential before they could effectively reach out to the broader lost sheep of the House of Israel, emphasizing the importance of internal cohesion as a foundation for external outreach.

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Caleb in the Bible: Faithful Spy, Giant Slayer, and Grafted Warrior of Judah

 

Born a Canaanite

Caleb is referred to as “the son of Yephunneh the Kenizzite,”

“Except Kalĕḇ son of Yephunneh, the Qenizzite, and Yehoshua (Joshua) son of Nun, for they have followed יהוה completely.” (Numbers 32:12)

“Then the children of Judah came near to Joshua in Gilgal. Caleb the son of Jephunneh the Kenizzite said to him, “You know the thing that YHWH spoke to Moses the man of Elohim concerning me and concerning you in Kadesh Barnea.” (Joshua 14:6)

Which clues us in to his non-Israelite origin. The Kenizzites were a Canaanite tribe mentioned as early as Genesis 15:19, part of the people who lived in the land YHWH promised to give to Abraham’s descendants

“In that day Yah made a covenant with Abram, saying, “I have given this land to your offspring, from the river of Egypt to the great river, the river Euphrates: the land of the Kenites, the Kenizzites, the Kadmonites…” (Genesis 15:19)

Despite his foreign lineage, Caleb was grafted into Israel, specifically into the tribe of Judah. This shows us that YHWH's covenant is not about bloodline alone, but about faith and obedience.

“Of the tribe of Judah, Caleb the son of Jephunneh.” (Numbers 13:6)

Caleb’s inclusion reflects the principle Paul later wrote about in Romans 11, where Gentiles (Nations) are "grafted in" among the natural branches of Israel. Caleb's story is an early and powerful example of this truth in action.

“If the first fruit is set-apart, so is the lump. If the root is holy, so are the branches. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the root and of the richness of the olive tree, don’t boast over the branches. But if you boast, remember that it is not you who support the root, but the root supports you.” (Romans 11:16-18)

Faithful Among the Fearful

When Mosheh sent twelve spies to scout out the land of Kenaʿan (Canaan), ten returned with a report that sowed fear into the hearts of the people. They saw the giants, the fortified cities, and the armies—and they faltered. But Kalĕḇ stood apart.

“They reported to him, and said, “We went to the land where you sent us. And truly, it flows with milk and honey, and this is its fruit. But the people who dwell in the land are strong, and the cities are walled, very great. And we saw the descendants of Anaq there too…..But the men who had gone up with him said, “We are not able to go up against the people, for they are stronger than we. And they gave the children of Yisra’ĕl (Israel) an evil report of the land which they had spied out, saying, “The land through which we have gone as spies is a land eating up its inhabitants, and all the people whom we saw in it are men of great size. And we saw there the Nephilim, sons of Anaq, of the Nephilim. And we were like grasshoppers in our own eyes, and so we were in their eyes.” (Numbers 13:27-28, 31-33)

In Numbers 13:30, we read his bold declaration:

“And Kalĕb silenced the people before Mosheh, and said, “Let us go up at once and take possession, for we are certainly able to overcome it.” (Numbers 13:30)

Caleb didn’t deny the challenges, but he knew the power of YHWH. His confidence wasn't in military strength but in the promises of Elohim. Alongside Yehoshua (Joshua), he tried to rally the people to trust in YHWH’s word. Sadly, the congregation refused, and because of their unbelief, that entire generation (20 years old and up) was sentenced to die in the wilderness.

“And יהוה said, “I shall forgive, according to your word, but truly, as I live and all the earth is filled with the esteem of יהוה, for none of these men who have seen My esteem and the signs which I did in Mitsrayim (Egypt) and in the wilderness, and have tried Me now these ten times, and have disobeyed My voice, shall see the land of which I swore to their fathers, nor any of those who scorned Me see it.” (Numbers 14:20-23)

Yet Caleb and Joshua were granted the honor of entering the land. Why? Because, as it’s repeated several times in Scripture, Caleb “wholly followed YHWH”. His faith was different. Complete. Undivided. And YHWH noticed.

“But My servant Kalĕḇ, because he has a different spirit in him and has followed Me completely, I shall bring into the land where he went, and his seed shall inherit it.” (Numbers 14:24)

“Of those men who went to spy out the land, only Yehoshua (Joshua) son of Nun, and Kalĕḇ son of Yephunneh remained alive.” (Numbers 14:38)

The Giant Slayer of Hebron

Forty-five years later, Caleb finally had his chance to claim the land. At eighty-five years old, he came before Joshua to request his inheritance—the mountain of Hebron, a region still populated by the Anakim, the giants who had once caused Israel to tremble.

In Joshua 14:12, Caleb said:

“And now, give me this mountain of which יהוה spoke in that day, for you heard in that day how the Anaqim were there, and that the cities were great and walled. If יהוה is with me, then I shall dispossess them, as יהוה said.” Yehoshua then blessed him, and gave Ḥeḇron to Kalĕḇ son of Yephunneh as an inheritance. So Ḥeḇron became the inheritance of Kalĕḇ son of Yephunneh the Qenizzite to this day, because he followed יהוה Elohim of Yisra’ĕl (Israel) completely.” (Joshua 14:12-14)

He didn’t seek the easy land. He didn’t ask for rest. He wanted the stronghold of the giants, the very ones others feared to face. And with the same fire he had as a young man, he rose to the challenge.

“And to Kalĕb son of Yephunneh he gave a portion in the midst of the children of Yehuḏah, according to the mouth of יהוה to Yehoshua: Qiryath Arba, that is Ḥeḇron – Arba was the father of Anaq. And Kalĕb drove out the three sons of Anaq from there: Shĕshai, and Aḥiman, and Talmai, the children of Anaq.” (Joshua 15:13-14)

Caleb took Hebron, defeating the Anakim. He didn’t just believe in YHWH’s promise but acted boldly on it. He became a literal giant slayer, and once he rooted out the lesser Nephilim (Attack on Nephilim), the land could finally rest.

“…And the land had rest from fighting.” (Joshua 14:15)

Strength in Old Age

At 85, Caleb wasn’t slowing down, he was charging up mountains to face giants. In his own words,

“And now, see, יהוה has kept me alive, as He said, these forty-five years since יהוה spoke this word to Mosheh while Yisra’ĕl (Israel) walked in the wilderness. And now, see, I am eighty-five years old today. “Yet I am still as strong today as I was on the day that Mosheh sent me. As my strength was then, so my strength is now, for battle, and for going out and for coming in.” (Joshua 14: 10-11)

Caleb is proof that faith keeps you alive, not just spiritually, but physically. His strength wasn’t just natural; it was the fruit of trusting YHWH fully for decades. He didn’t let age define his purpose. He remained a warrior in both body and spirit.

His enduring vigor reminds us of Isaiah 40:29-31:

“He gives power to the faint, and to those who have no might He increases strength. Even youths shall faint and be weary, and young men stumble and fall, but those who wait on יהוה renew their strength, they raise up the wing like eagles, they run and are not weary, they walk and do not faint.” (Isaiah 40:29-31)

Caleb lived that out.

4 Spiritual Lessons from Kalĕb’s Life

Caleb’s story isn’t just history, it’s a spiritual blueprint. His life teaches us deep truths about identity, faith, endurance, and the heart YHWH desires.

1. Grafted In by Faith, Not by Blood

Though Caleb was a Kenizzite by birth, he was counted among the tribe of Yehudah (Judah). This reminds us that belonging to the people of YHWH isn’t about physical lineage but spiritual faithfulness. He was grafted in because he chose to serve YHWH with all his heart, wholeheartedly.

2. Courage Rooted in Conviction

Caleb wasn’t fearless because he was naïve; he had seen the same giants and obstacles as everyone else. But his conviction that YHWH would keep His promises gave him courage. In a world filled with fear and compromise, we are called to be like Caleb, bold, grounded, and trusting in YHWH’s word above all.

3. Wholehearted Devotion

The phrase used repeatedly to describe Caleb is that he “wholly followed YHWH.” He didn’t serve halfway. He didn’t blend obedience with doubt. His loyalty was complete. That kind of devotion sets a person apart and brings favor, even when surrounded by rebellion.

4. Enduring Strength Comes from Faith

Caleb’s physical strength in old age was the result of his spiritual strength over the years. He never let go of the promise. His body stayed strong because his spirit stayed faithful. It’s a powerful reminder that trusting YHWH renews us daily—body, mind, and soul.

Conclusion: A Timeless Role Model

Caleb’s story may span only a few chapters, but his impact echoes through generations. He was a Canaanite who became part of Israel. A spy who spoke the truth when others cowered. A warrior who faced giants when others fled. An old man who climbed mountains and claimed victories when others would’ve rested.

In every stage of life, Caleb modeled what it means to be fully devoted to YHWH. His legacy calls us to follow with the same passion, regardless of where we come from, what giants stand in our way, or how old we are. Like Caleb, we too can say,

“Yet I am as strong this day... Now therefore give me this mountain.”

May we all have a Caleb spirit—faithful, fearless, and wholly devoted to YHWH.

P.S.

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Circumcision in the Bible: The Everlasting Sign of Yah’s Covenant

 

The topic of circumcision is often debated within the Messianic community. Some believe it applies only to biological descendants of Abraham. Others argue it’s only required for infants at eight days old. Still others claim Paul’s writings abolished it altogether. To understand the true role of circumcision in Yah’s covenant, we must revisit its origin, purpose, and application across Scripture.

Abraham and circumcision

“And Elohim said to Abraham, “As for you, guard My covenant, you and your seed after you throughout their generations. “This is My covenant which you guard between Me and you, and your seed after you: Every male child among you is to be circumcised. “And you shall circumcise the flesh of your foreskin, and it shall become a sign of the covenant between Me and you. “And a son of eight days is circumcised by you, every male child in your generations, he who is born in your house or bought with silver from any foreigner who is not of your seed. “He who is born in your house, and he who is bought with your silver, has to be circumcised. So shall My covenant be in your flesh, for an everlasting covenant. “And an uncircumcised male child, who is not circumcised in the flesh of his foreskin, his life shall be cut off from his people – he has broken My covenant.” (Genesis 17:9-14)

Circumcision is a sign between Yah and His covenant people, initiated by the parents on behalf of the child. Though the child cannot choose at eight days old, the responsibility falls on the parents to mark their son as part of the covenant community. However, if an uncircumcised man wishes to enter into a covenant with Yah and was not circumcised on the eighth day, he must also comply. Those who argue that this is only for Abraham’s descendants must acknowledge that the text specifically mentions foreigners who join him must be circumcised as well. Additionally, it is important to note that those who belong to the Messiah are considered Abraham's seed and have been redeemed at a cost.

 “And if you are of Messiah, then you are seed of Abraham, and heirs according to promise.” (Galatians 3:29)

 “For you were bought with a price, therefore esteem Elohim in your body and in your spirit, which are of Elohim.” (1 Corinthians 6:20)

In the book of Jubilees, we gain a deeper understanding of circumcision and its significance in distinguishing your male child from the male children of the world. It serves as a sign that the boy has been dedicated to Yah and indicates the parents' commitment to the covenant as well.

“This law is for all the generations forever, and there is no circumcision of the days, and no omission of one day out of the eight days; for it is an eternal ordinance, ordained and written on the heavenly tablets. And every one that is born, the flesh of whose foreskin is not circumcised on the eighth day, belongs not to the children of the covenant which YHWH made with Abraham, but to the children of destruction; nor is there, moreover, any sign on him that he is YHWH’s but (he is destined) to be destroyed and slain from the earth, and to be rooted out of the earth, for he has broken the covenant of YHWH our Elohim.” (Jubilees 15:25-26)

It is a lasting commandment, one written in the heavenly tablets that endure for eternity. A sign given by Yah to His children to mark them as His own. This is why the enemy specifically targets circumcision; the adversary seeks to undermine this sacred sign that Yah bestowed upon those who call Him father. Let us stand firm in our identity and embrace the divine mark that sets us apart, for it is a testament to our unwavering faith and commitment to His eternal covenant.

Moses and circumcision

In the book of Exodus, a fascinating yet often overlooked story unfolds around Moses and circumcision. This pivotal moment, shrouded in mystery, invites us to delve deeper into its significance. What compelled this event, and what lessons can we glean from it? For those who seek to understand the layers of meaning within scripture, this narrative offers a rich tapestry of insights waiting to be uncovered.

“And it came to be on the way, in the lodging place, that יהוה met him and sought to kill him. And Tsipporah took a sharp stone and cut off the foreskin of her son and threw it at his feet, and said, “You are indeed a bridegroom of blood to me! “So He let him go. Then she said, “You are a bridegroom of blood,” because of the circumcision.” (Exodus 24:26)

This is all the information we are allotted in Exodus concerning this event, and we are left with more questions than answers. However, the absence of further details invites us to explore the context and significance of this event more deeply. Understanding the historical and cultural background can provide valuable insights, and examining other ancient texts may shed light on the nuances that Exodus does not cover. This encourages a broader investigation into the narratives surrounding Moses and the events of the Exodus, prompting us to seek answers beyond the confines of a single source.

“In those days Moses, the son of Amram, in Midian, took Zipporah, the daughter of Reuel the Midianite, for a wife. And Zipporah walked in the ways of the daughters of Jacob, she was nothing short of the righteousness of Sarah, Rebecca, Rachel and Leah. And Zipporah conceived and bare a son and he called his name Gershom, for he said, I was a stranger in a foreign land; but he circumcised not his foreskin, at the command of Reuel his father-in-law. And she conceived again and bare a son, but circumcised his foreskin, and called his name Eliezer, for Moses said, Because the Elohim of my fathers was my help, and delivered me from the sword of Pharaoh.” (Jasher 78:7-10)

“And Moses rose up to go to Egypt, and he took his wife and sons with him, and he was at an inn in the road, and an angel of Elohim came down, and sought an occasion against him. And he wished to kill him on account of his firstborn son, because he had not circumcised him, and had transgressed the covenant which YHWH had made with Abraham. For Moses had hearkened to the words of his father-in-law which he had spoken to him, not to circumcise his firstborn son, therefore he circumcised him not. And Zipporah saw the angel of YHWH seeking an occasion against Moses, and she knew that this thing was owing to his not having circumcised her son Gershom. And Zipporah hastened and took of the sharp rock stones that were there, and she circumcised her son, and delivered her husband and her son from the hand of the angel of YHWH.” (Jasher 79:8-12)

In the book of Jasher, we see that the reason Yah sent an angel to contend with Moses was due to his choosing not to circumcise his first son in heeding the words of his father-in-law. Zipporah knew that the reason this angel attacked Moses was due to his neglecting this critical command. We might wonder why Yah waited till this point to correct this infraction, and the answer may lie with the mission Moses had just received from Yah, to deliver His people out of Egypt. Moses would be their leader, the example that they would follow in learning the ways of Yah. Therefore, it was imperative for him to fully embrace the covenant, symbolized by the circumcision of both sons, ensuring that he stood firmly in the light of Yah's commandments, guiding his people with unwavering faith and commitment.

The next section I want to bring attention to is the Passover and the rules surrounding the appointed time.

“And יהוה said to Mosheh and Aharon, “This is the law of the Pĕsaḥ: No son of a stranger is to eat of it, but any servant a man has bought for silver, when you have circumcised him, then let him eat of it. “A sojourner and a hired servant does not eat of it. “It is eaten in one house, you are not to take any of the flesh outside the house, nor are you to break any bone of it. “All the congregation of Yisra’ĕl are to perform it. “And when a stranger sojourns with you and shall perform the Pĕsaḥ to יהוה, let all his males be circumcised, and then let him come near and perform it, and he shall be as a native of the land. But let no uncircumcised eat of it. There is one Torah for the native-born and for the stranger who sojourns among you.” (Exodus 12:43-49)

Passover is a significant meal reserved for those who are part of the covenant. A key physical characteristic of this covenant is male circumcision. Additionally, the beautiful concept of adoption into Israel is evident through the covenant with Yah, which states that a stranger may partake in the meal if he is circumcised. Through circumcision, the stranger becomes as a native-born—no longer an outsider, but grafted into the covenant community. This foreshadows the New Testament truth: Yah’s family is open to all who enter by faith and obedience. It is important to note that this former stranger is not a blood descendant of Abraham and must be older than eight days. By choosing to undergo circumcision, he also demonstrates the circumcision of his heart, showing his willingness to endure the pain associated with physical circumcision.

Maccabees and circumcision

The practice of circumcision is not merely a physical act; it embodies a profound covenant between the practitioners and Yah. However, this sacred tradition faces relentless opposition from those who seek to undermine and obliterate its significance. The harrowing accounts found in the books of Maccabees starkly illustrate this struggle, revealing the lengths to which the enemy will go to thwart this vital expression of faith.

"So they built a gymnasium in Jerusalem, according to Gentile custom, and removed the marks of circumcision, and abandoned the holy covenant. They joined with the Gentiles and sold themselves to do evil." (1 Maccabees 1:14–15)

Under the influence of Hellenistic culture, some Jews sought to assimilate by constructing a gymnasium—a symbol of Greek culture—and undergoing procedures to reverse their circumcision, a practice known as epispasm. This act signified a rejection of the Abrahamic covenant and an embrace of Gentile customs.

"They should also leave their sons uncircumcised, and make themselves abominable by everything unclean and profane." (1 Maccabees 1:48)

"According to the decree, they put to death the women who had their children circumcised, and their families and those who circumcised them; and they hung the infants from their mothers' necks." (Maccabees 1:60–61)

King Antiochus IV Epiphanes issued decrees forbidding circumcision, viewing it as a threat to his campaign of cultural unification. This chilling persecution underscores just how much the enemy hates the covenantal sign Yah has given His people. Despite the threat of death, some remained faithful, testifying that circumcision is not merely physical—it is a bold declaration of allegiance to the Most High.

"For example, two women were brought in for having circumcised their children. They publicly paraded them around the city with their babies hanging at their breasts, and then hurled them down from the top of the wall." (2 Maccabees 6:10)

This account underscores the extreme persecution faced by Jews who adhered to the practice of circumcision. The public execution of mothers and their infants served as a grim warning to others and exemplified the oppressive measures taken to eradicate Hebrew customs.

The Prophets and circumcision

Before we delve into the final argument against circumcision—the claim that the ‘New Testament’ has rendered it obsolete, or that the focus has shifted to the circumcision of the heart—let us turn to the prophets. They provide a compelling perspective, revealing that the circumcision of the heart has always been essential, complementing the physical act of circumcising the flesh.

“Circumcise yourselves unto יהוה, and take away the foreskins of your hearts, you men of Yehuḏah (Judah) and inhabitants of Yerushalayim (Jerusalem), lest My wrath come forth like fire and burn, with none to quench it, because of the evil of your deeds.” (Jeremiah 4:4)

Jeremiah tells the people that just being physically circumcised isn't enough, they need to be spiritually clean and devoted.

“See, the days are coming,” declares יהוה, “when I shall punish all circumcised with the uncircumcised – “Mitsrayim (Egypt), and Yehuḏah (Judah), and Eḏom, and the children of Ammon, and Mo’aḇ, and all those trimmed on the edges, who dwell in the wilderness. For all the nations are uncircumcised, and all the house of Yisra’ĕl (Israel) are uncircumcised in heart!” (Jeremiah 9:25-26)

Even some nations that practice circumcision outwardly are still judged because their hearts are uncircumcised, not truly loyal to Yah.

“And shall say to the rebellious, to the house of Yisra’ĕl (Israel), ‘Thus said the Master יהוה, “O house of Yisra’ĕl (Israel), enough of all these abominations of yours, that you brought in sons of a foreigner, uncircumcised in heart and uncircumcised in flesh, to be in My set-apart place to profane it, My house! That you brought near My food, the fat and the blood, and you broke My covenant because of all your abominations. “And you did not guard the charge of that which is set-apart to Me, but you have set others to guard the charge of My set-apart place for you.” Thus said the Master יהוה, “No son of a foreigner, uncircumcised in heart or uncircumcised in flesh, comes into My set-apart place, even any son of a foreigner who is among the children of Yisra’ĕl (Israel).” (Ezekiel 44:6-9)

Again, not just physical circumcision, but heart circumcision is required to serve in Yah’s set-apart place.

Paul and circumcision

In exploring the complex views on circumcision presented by Paul, it's essential to highlight the contrasting perspectives he offers. While some verses convey a negative stance on the practice, others seem to endorse it. Before delving into the two interpretations of Paul's writings, it's important to recognize that in the first century, circumcision often served as an idiomatic expression linked to the Pharisees, reflecting a broader cultural context that shaped these discussions.

“For circumcision indeed profits if you practice the Torah, but if you are a transgressor of the Torah, your circumcision has become uncircumcision. So, if an uncircumcised one watches over the righteousness of the Torah, shall not his uncircumcision be reckoned as circumcision? And the uncircumcised by nature, who perfects the Torah, shall judge you who, notwithstanding letter and circumcision, are a transgressor of the Torah! For he is not a YehuḏI (Jew) who is so outwardly, nor is circumcision that which is outward in the flesh. But a Yehuḏi (Jew) is he who is so inwardly, and circumcision is that of the heart, in Spirit, not literally, whose praise is not from men but from Elohim.”  (Romans 2:25–29)

“Was anyone called while circumcised? Let him not become uncircumcised. Was anyone called while uncircumcised? Let him not be circumcised. The circumcision is naught, and the uncircumcision is naught, but the guarding of the commands of Elohim does matter!” (1 Corinthians 7:18–19)

“See, I, Sha’ul, say to you that if you become circumcised, Messiah shall be of no use to you. And I witness again to every man being circumcised that he is a debtor to do the entire Torah. You who are declared right by Torah have severed yourselves from Messiah; you have fallen from favor. For we, in Spirit, by belief, eagerly wait for the expectation of righteousness. For in Messiah יהושע neither circumcision nor uncircumcision has any strength, but belief working through love.” (Galatians 5:2–6)

“In Him you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, by the circumcision of Messiah.” (Colossians 2:11)

“And he came to Derbe and Lustra. And see, a certain taught one was there, named Timotiyos (Timothy), the son of a certain YehuḏI (Jewish) woman who believed – but his father was Greek – who was well spoken of by the brothers who were at Lustra and Ikonion. Sha’ul wished to have this one go with him. And he took him and circumcised him because of the Yehuḏim (Jews) who were in those places, for they all knew that his father was Greek.” (Acts 16:1–3)

“But not even Titos (Titus) who was with me, though a Greek, was compelled to be circumcised.” (Galatians 2:3)

“And when they heard it, they praised the Master. And they said to him, “You see, brother, how many thousands of Yehuḏim (Jews) there are who have believed, and all are ardent for the Torah, “But they have been informed about you that you teach all the Yehuḏim (Jews) who are among the nations to forsake Mosheh (Moses), saying not to circumcise the children nor to walk according to the practices.” (Acts 21:20–21)

 Option 1: Paul taught against circumcision — therefore he is a false prophet

If we take this route, we have to assume Paul:

• Contradicted the Torah, which commands circumcision as an eternal covenant (Genesis 17:10–14)

• Went against Yeshua, who said "not one jot or tittle will pass from the Torah" (Matthew 5:17–19),
• Misled Gentiles and Jews alike by discouraging obedience to one of the most basic commandments.

Some in the 1st century accused Paul of this — including many Torah-keeping Jewish believers in Acts 21. So the concern is not new.

“You see, brother, how many thousands of Jews have believed, and all of them are zealous for the Torah. They have been informed that you teach all the Jews living among the Gentiles to forsake Moses, telling them not to circumcise their children...” (Acts 21:20–21)

This was such a serious charge that James asked Paul to take a Nazirite vow to prove he still walked orderly and kept the Torah. So clearly, early believers did not see Paul as teaching against Torah, even though his writings are complex.

Option 2: We misunderstand Paul — he didn’t teach against Torah or circumcision

This is the view held by many Messianic believers today.

Here’s how this view understands Paul:

Paul constantly defended justification by faith, not lawlessness. He elevated the circumcision of the heart, which the Torah itself also speaks of (Deut. 10:16, 30:6; Jer. 4:4).

“Do we then nullify the Torah through the belief? Let it not be! On the contrary, we establish the Torah.” (Romans 3:31)

And Peter warned:

“As also in all his letters, speaking in them concerning these matters, in which some are hard to understand, which those who are untaught and unstable twist to their own destruction, as they do also the other Scriptures.” (2 Peter 3:16)

So maybe the issue isn't that Paul was a false prophet, but that his writings require careful reading through a Torah-respecting, Yeshua-honoring lens. 

Conclusion

Circumcision is more than a physical act—it is a spiritual declaration. It affirms our place in Yah’s eternal covenant, a covenant first given to Abraham and reaffirmed throughout all generations. Whether native-born or grafted in, Yah expects His people to walk in the fullness of His Word. Yes, circumcision of the heart is essential—but that inward change does not cancel the outward sign. As James writes, “faith without works is dead.” Abraham believed—and obeyed. So must we. For every command of Yah is good, and His ways are life.

P.S.

Check out some of my books! Available in both print and Kindle versions. 

Joshua 5 and the Uncircumcised Generation of Israel

40 Years Without Circumcision

In the intriguing journey of understanding circumcision, particularly as discussed in my previous work, “Circumcision in the Bible: The Everlasting Sign of Yah’s Covenant,” a perplexing passage in the book of Joshua regarding circumcision and Passover has captured my attention.

“At that time יהוה said to Yehoshua, “Make knives of flint for yourself, and circumcise the sons of Yisra’ĕl again the second time.” So Yehoshua made knives of flint for himself, and circumcised the sons of Yisra’ĕl at the Hill of Foreskins. And this is why Yehoshua circumcised them: All the people who came out of Mitsrayim (Egypt) who were males, all the men of battle, had died in the wilderness on the way, after they had come out of Mitsrayim (Egypt). For all the people who came out had been circumcised, but all the people who were born in the wilderness on the way as they came out of Mitsrayim (Egypt) had not been circumcised. For the children of Yisra’ĕl walked forty years in the wilderness, till all the nation – the men of battle who came out of Mitsrayim (Egypt) – were consumed, because they did not obey the voice of יהוה, to whom יהוה swore not to show them the land which יהוה had sworn to their fathers that He would give us, “a land flowing with milk and honey.” And Yehoshua circumcised their sons whom He raised up in their place; for they were uncircumcised, because they had not been circumcised on the way.” (Joshua 5:2-6)

Throughout the 40 years of wandering in the wilderness, it appears that those born during this time were not circumcised. This raises an important question, especially considering that participation in the Passover meal required male participants to be circumcised. Should we assume that those born after the exodus from Egypt, who were uncircumcised, took part in the Passover? Furthermore, it is puzzling to consider why they were not circumcised in the first place.

Judaism’s Answer

According to the Talmud, the children of the wilderness were not circumcised because there were no healing northern winds during that time. This explanation, however, is not mentioned in any scripture or extra-biblical texts and is therefore unsatisfactory. It should not be accepted until a scriptural basis for the existence of healing northern winds can be established.

Another reason mentioned in the Talmud is that circumcision poses significant risks, particularly in the wilderness. The constant movement of the Israelites made it too perilous for them to perform the procedure on their children. However, this explanation is somewhat lacking, as there were numerous occasions when the Israelites camped for extended periods, providing ample time for the children who were circumcised to heal properly.

“And so it was, when the cloud was above the Dwelling Place a few days: according to the mouth of יהוה they camped, and according to the mouth of יהוה they would depart. And so it was, when the cloud dwelt only from evening until morning: when the cloud was taken up in the morning, then they departed. Whether by day or by night, whenever the cloud was taken up, they departed. Whether two days, or a new moon or a year that the cloud lingered above the Dwelling Place to dwell upon it, the children of Yisra’ĕl camped, and did not depart. But when it was taken up, they departed.” (Numbers 9:20-22)

I believe there is a significant reason behind the responses of the Jewish Sages (Pharisees). Their motivations seem to stem less from rigorous study and more from a sense of pride. They consistently strive to be recognized as the children of Abraham, even when they intentionally stray from the path.

 “They answered and said to Him, “Abraham is our father.” יהושע said to them, “If you were Abraham’s children, you would do the works of Abraham.” (John 8:39)

“For they are not all Yisra’ĕl who are of Yisra’ĕl, nor are they all children because they are the seed of Abraham... That is, those who are the children of the flesh, these are not the children of Elohim, but the children of the promise are reckoned as the seed.” (Romans 9:6–8)

A Generation of Gentiles

“And this is why Yehoshua circumcised them: All the people who came out of Mitsrayim (Egypt) who were males, all the men of battle, had died in the wilderness on the way, after they had come out of Mitsrayim (Egypt).” (Joshua 5:4)

In Joshua 5:4, it states that the circumcision ceremony at Gilgal was necessary because "all the people who came out of Egypt" perished in the Wilderness. Consider verse 6.

“For the children of Yisra’ĕl walked forty years in the wilderness, till all the nation – the men of battle who came out of Mitsrayim (Egypt) – were consumed, because they did not obey the voice of יהוה, to whom יהוה swore not to show them the land which יהוה had sworn to their fathers that He would give us, “a land flowing with milk and honey.” (Joshua 5:6)

The text indicates that the nation wandered in the Wilderness until all the fighting men perished due to their disobedience to Yah. Some translations may state that the people wandered until they all died.

The focus here is on the term "people." Even if your translation in verse 6 uses the word "nation," the reference still pertains to the individuals who formed Israel. In verse 4, the Hebrew word translated as "people" refers to those who came out of Egypt, specifically the word "am." This term is used in the Bible to denote Yah's nation or Yah's people. While it can generically mean people, it more commonly refers to kindred or fellow citizens. Once Israel was established with Jacob, the word "am" evolved into a term of endearment, signifying the close relationship between Yah and His chosen, set-apart people, Israel.

In verse 6, a different Hebrew word is used, which is often translated into English as "people" or "nation": it is goy. While goy can refer to a nation or people in a general sense, it took on a more specific meaning once the Hebrew people were established and set apart. Goy typically came to denote non-Hebrew individuals. Over time, it evolved to specifically refer to gentiles. Thus, in verse 4, the term am signifies those set apart for Elohim, whereas goy in verse 6 indicates those who are not set apart for Him. This distinction reveals a significant transformation in the status of the Israelites who left Egypt; in Elohim’s perspective, they transitioned from am to goy, from His chosen people to those no longer dedicated to Him.

In Egypt, Moses commanded a circumcision ceremony for all Israelite males, which set them apart both physically and spiritually as Elohim’s people. Despite their similarities to the Egyptians and other foreigners who were not circumcised, this act distinguished them. When these circumcised individuals were rescued by Elohim from Pharaoh and left Egypt—an event known as the Exodus—Elohim recognized them as His people (am). It is important to note that during this time, circumcision served as an outward symbol of a person’s acceptance of Elohim’s covenants; it was the defining act that made a male an Israelite in Yah’s eyes. Without circumcision, one could not be considered an official member of Israel.

After leaving Egypt, Israel rebelled against Elohim to such an extent that, in His divine wrath, He determined they would never be allowed to enter the Promised Land. He reclassified them, as we see from Joshua verse 4 to verse 6, from am to goy; a people no longer in fellowship with Him.

“And יהוה said to Mosheh (Moses), “How long shall I be scorned by these people? And how long shall I not be trusted by them, with all the signs which I have done in their midst? Let Me strike them with the pestilence and disinherit them, and make of you a nation greater and mightier than they.” (Numbers 14:11-12)

Moses interceded for the people, who had even contemplated killing him and Aaron. He pleaded with Yah not to destroy the nascent nation of Israel. Although Yah relented, He still had to punish and purge the rebellious among them.

“Say to them, ‘As I live,’ declares יהוה, ‘as you have spoken in My hearing, so I do to you.” The carcasses of you who have grumbled against Me are going to fall in this wilderness, all of you who were registered, according to your entire number, from twenty years old and above. None of you except Kalĕḇ (Caleb) son of Yephunneh, and Yehoshua (Joshua) son of Nun, shall enter the land which I swore I would make you dwell in.” (Numbers 14:28-30)

“For all the people who came out had been circumcised, but all the people who were born in the wilderness on the way as they came out of Mitsrayim (Egypt) had not been circumcised.” (Joshua 5:5)

Joshua 5 explains that all the circumcised Israelite men had perished during the Wilderness journey, and no circumcisions took place in that time. As a result, there were no circumcised men among them. From Yah’s perspective, this meant that, aside from perhaps Joshua and Caleb, there were effectively no Israelites left.

In conclusion, we return to the crucial point that, in the context of Joshua, Elohim will not relinquish His Promised Land to those He perceives as spiritual outsiders—gentiles who have lost their fellowship with Him, despite having once been part of it. This underscores the significance of the mass circumcision ceremony at Gilgal, which must take place before Israel is permitted to celebrate the Feasts of Passover, Unleavened Bread, and Firstfruits.

“And Yehoshua circumcised their sons whom He raised up in their place; for they were uncircumcised, because they had not been circumcised on the way. And it came to be, when they had completed circumcising all the nation, that they stayed in their places in the camp till they were healed. And יהוה said to Yehoshua (Joshua), “Today I have rolled away the reproach of Mitsrayim (Egypt) from you.” So the name of the place is called Gilgal to this day. And the children of Yisra’ĕl camped in Gilgal, and performed the Pĕsaḥ (Passover) on the fourteenth day of the new moon at evening on the desert plains of Yeriḥo (Jericho). And they ate of the stored grain of the land on the morrow after the Pĕsaḥ (Passover), unleavened bread and roasted grain on this same day.” (Joshua 5:7-11)

Circumcision of Heart and Flesh

This hidden detail emphasizes that mere circumcision of the flesh does not equate to a circumcised heart. Had the people truly opened their hearts to Yah, they would not have rebelled, thus avoiding the consequence of spending 40 years wandering in the desert as goyim. Throughout those years, the Passover meal was honored only by a select few in the wilderness—those who possessed both circumcised flesh and a circumcised heart. It is a poignant reminder that true devotion requires more than outward signs; it demands an inner transformation.

“And you shall circumcise the foreskin of your heart, and harden your neck no more.” (Deuteronomy 10:16) 

 P.S.

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Understanding Isaiah 64:6 – Does the Bible Call Righteousness Filthy Rags?

 

One of the most misused verses in the Bible is Isaiah 64:6, often quoted in a fragmented manner as, “our righteousness is as filthy rags.” This verse is frequently used within Christianity as proof that works or keeping the "old law" (the Torah) are worthless in the eyes of Yah—the very Elohim who gave those instructions for His people to follow.

“And יהוה commanded us to do all these laws, to fear יהוה our Elohim, for our good always, to keep us alive, as it is today. And it is righteousness for us when we guard to do all this command before יהוה our Elohim, as He has commanded us.” (Deuteronomy 6:24-25)

It is illogical to believe that the Creator would give His creation a set of instructions, only to be displeased when they obey Him. To take this idea further into absurdity, this same Creator would then be furious when His creation disobeyed His instructions. Such a contradiction would render it impossible to live in alignment with Yah. However, Scripture itself refutes this fallacy.

“But if a man is righteous and shall do right-ruling and righteousness, if he has not eaten on the mountains, nor lifted up his eyes to the idols of the house of Yisra’ĕl (Israel), nor defiled his neighbor’s wife, nor comes near a woman during her uncleanness, if he does not oppress anyone, does return to the debtor his pledge, does not commit robbery, does give his bread to the hungry and covers the naked with a garment, if he does not lend on interest or take increase, turns back his hand from unrighteousness, executes right-ruling in truth between man and man, if he walks in My laws, and he has guarded My right-rulings in truth – he is righteous, he shall certainly live!” declares the Master יהוה.” (Ezekiel 18:5-9)

El Shaddai has spoken: the man who walks in His Torah will be counted as righteous. Many astute students of Scripture will recognize that the list provided in Ezekiel consists of commandments from the Torah.

The Messianic Writings and Righteousness

This concept of obeying the Father as the path to righteousness is not lost with the Messiah either.

“Not everyone who says to Me, ‘Master, Master,’ shall enter into the reign of the heavens, but he who is doing the desire of My Father in the heavens. “Many shall say to Me in that day, ‘Master, Master, have we not prophesied in Your Name, and cast out demons in Your Name, and done many mighty works in Your Name?’ “And then I shall declare to them, ‘I never knew you, depart from Me, you who work lawlessness!’” (Matthew 7:21-23)

“For all these the nations seek for. And your heavenly Father knows that you need all these. But seek first the reign of Elohim, and His righteousness, and all these shall be added to you.” (Matthew 6:32-33)

“Blessed are those who hunger and thirst for righteousness, because they shall be filled.” (Matthew 5:6)

“Blessed are those persecuted for righteousness’ sake, because theirs is the reign of the heavens.” (Matthew 5:10)

The disciples also affirm this truth:

“Little children, let no one lead you astray. The one doing righteousness is righteous, even as He is righteous.” (1 John 3:7)

“Because the eyes of יהוה are on the righteous, and his ears are open to their prayers, but the face of יהוה is against those who do evil.” (1 Peter 3:12)

“Do you not know that to whom you present yourselves servants for obedience, you are servants of the one whom you obey, whether of sin to death, or of obedience to righteousness?” (Romans 6:16)

“And flee from the lusts of youth, but pursue righteousness, belief, love, peace with those calling on the Master out of a clean heart.” (2 Timothy 2:22)

“Confess your trespasses to one another, and pray for one another, so that you are healed. The earnest prayer of a righteous one accomplishes much.” (James 5:16)

Examining Isaiah 64:6 in Context

Now that we have established a consistent biblical definition of righteousness—obedience to Yah’s commandments in loving devotion—we turn to Isaiah 64:6 to examine its full context.

“You shall meet him who rejoices and does righteousness, who remembers You in Your ways. See, You were wroth when we sinned in them a long time. And should we be saved? And all of us have become as one unclean, and all our righteousnesses are as soiled rags. And all of us fade like a leaf, and our crookednesses, like the wind, have taken us away. And there is no one who calls on Your Name, who stirs himself up to be strengthened in You; for You have hidden Your face from us, and have consumed us because of our crookednesses. And now, O יהוה, You are our Father. We are the clay, and You our potter. And we are all the work of Your hand. Do not be wroth, O יהוה, nor remember crookedness forever. See, please look, all of us are Your people!”  (Isaiah 64:5-9)

I included the surrounding verses to provide context. When Isaiah 64:6 is quoted in isolation, it leads to a misunderstanding of the verse’s true meaning. By examining the full passage, we see a more accurate interpretation. Notice Isaiah 64:4:

“You shall meet him who rejoices and does righteousness, who remembers You in Your ways. See, You were wroth when we sinned in them a long time. And should we be saved?” (Isaiah 64:5)

Isaiah affirms that Yah meets with those who practice righteousness—He does not turn away from them or dismiss their righteous deeds as filthy rags. Those who rejoice in righteousness do so with a sincere and loving heart. The overarching theme of Isaiah is the prophet’s urgent plea to the House of Judah to remember the Elohim of Israel and remain faithful to His ways. Yet, Judah had fallen into backsliding, idol worship, and a corrupt mixture of true and false worship. Though they may have performed certain righteous deeds, their hearts were far from Yah, rendering their actions meaningless. This theme is reinforced throughout Isaiah and is particularly evident in Isaiah 64:7.

“And there is no one who calls on Your Name, who stirs himself up to be strengthened in You; for You have hidden Your face from us, and have consumed us because of our crookednesses.” (Isaiah 64:7)

Remember, Isaiah declares that those who rejoice in righteousness will be met by Yah, while those who refuse to obey the Father will find that He hides Himself from them. This distinction further demonstrates that the righteousness mentioned in Isaiah 64:4 is not the same as the righteousness referenced before or after that verse. The mixed and corrupt worship that Isaiah condemns is not a minor issue—it is a central theme introduced at the very beginning of the book. There, the prophet vividly likens the House of Israel and the House of Judah to Sodom and Gomorrah, underscoring the severity of their spiritual corruption.

“Unless יהוה of hosts had left to us a small remnant, we would have become like Seḏom (Sodom), we would have been made like Amorah (Gomorrah). Hear the word of יהוה, you rulers of Seḏom; give ear to the Torah of our Elohim, you people of Amorah! “Of what use to Me are your many slaughterings?” declares יהוה. “I have had enough of ascending offerings of rams and the fat of fed beasts. I do not delight in the blood of bulls, or of lambs or goats. “When you come to appear before Me, who has required this from your hand, to trample My courtyards? “Stop bringing futile offerings, incense, it is an abomination to Me. New Moons, Sabbaths, the calling of gatherings – I am unable to bear unrighteousness and assembly. “My being hates your New Moons and your appointed times, they are a trouble to Me, I am weary of bearing them. “And when you spread out your hands, I hide My eyes from you; even though you make many prayers, I do not hear. Your hands have become filled with blood. “Wash yourselves, make yourselves clean; put away the evil of your doings from before My eyes. Stop doing evil! “Learn to do good! Seek right-ruling, reprove the oppressor, defend the fatherless, plead for the widow.” (Isaiah 1:9-17)

The New Moons, Sabbaths, and appointed times mentioned in the Torah belong to Elohim, not Judah. Failing to consider the entirety of Scripture leads to the same misunderstanding that many fall into regarding Isaiah 64:4 and the concept of righteousness. Elohim calls His people to return to Him, to seek right-ruling, and to put away evil because El Shaddai does not accept a mixture of wickedness and righteousness. At that time, Israel had corrupted Elohim’s New Moons and appointed days, molding them into their own version through mixed worship. This is why their sacrifices became an abomination to Him—though they honored Him with their lips, their hearts were far from Him.

Israel’s Destiny

Isaiah longed for Israel to return to Yah and fulfill their calling as a light to the nations.

“For Tsiyon’s (Zion’s) sake I am not silent, and for Yerushalayim’s (Jerusalem’s) sake I do not rest, until her righteousness goes forth as brightness, and her deliverance as a lamp that burns. And the nations shall see your righteousness, and all sovereigns your esteem. And you shall be called by a new name, which the mouth of יהוה designates.” (Isaiah 62:1-2)

Yah desires Israel (Biblical Israel) to be a beacon of righteousness for the nations.

“And it shall be in the latter days that the mountain of the House of יהוה is established on the top of the mountains, and shall be exalted above the hills. And all nations shall flow to it. And many peoples shall come and say, “Come, and let us go up to the mountain of יהוה, to the House of the Elohim of Ya‛aqoḇ (Jacob), and let Him teach us His ways, and let us walk in His paths, for out of Tsiyon (Zion) comes forth the Torah, and the Word of יהוה from Yerushalayim (Jerusalem).” (Isaiah 2:2-3)

Conclusion: Rightly Defining Righteousness

We must allow the Bible to define its own terms rather than imposing our own interpretations—especially when it comes to a concept as vital as righteousness. For generations, many have been misled into believing that following Yeshua in Torah obedience is nothing more than filthy rags—a notion so absurd that it is akin to a man looking at his reflection in a mirror and immediately forgetting his own appearance. Instead, seek out the matter with an earnest heart, become a servant of righteousness, and may the Ruach HaKodesh lead you into all truth.

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