However, he forbade the circumcision of non-Jews that were either foreign-slaves or non-Jewish members of the household, contrary to Genesis 17:12 He also made it illegal for a man to convert to Judaism.
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17 Not all fleshly descendants of Abraham had the faith that he had and that resulted in his being called righteous and the “friend” of God even before he was circumcised in the flesh.
On the day of Pentecost of 33 C.E. it was natural, circumcised Jews, natural descendants of Abraham, that were begotten by God’s holy spirit as His sons and taken into the new covenant.
(1 Peter 1:1, 2) Speaking of these members of the Israel of God, or spiritual Jews, Paul wrote: “He is not a Jew who is one on the outside, nor is circumcision that which is on the outside upon the flesh.
Although it is not explicitly mentioned in the Quran (early 7th century CE), circumcision is considered essential to Islam, and it is nearly universally performed among Muslims.
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Unruly men in the congregations must be silenced, especially those adhering to the circumcision, who have subverted entire households; severe reproof must be given so that all may be healthy in the faith (1:10-16)
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Compelling Titus and other Gentiles to get circumcised would have been denying that salvation depends on Jehovah’s undeserved kindness and on faith in Jesus Christ rather than on works of the Law.
(So “the Israel of God” is no longer determined on the basis of conforming to the requirement laid upon Abraham for all the males of his household to be circumcised.
Since Jesus assigned Peter to concentrate his preaching on the circumcised Jews, it is altogether reasonable to believe that Peter visited Babylon for this purpose. —Galatians 2:9.
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6 In Paul’s powerful and hard-hitting letter “to the congregations of Galatia,” he proves (1) that he is a true apostle (a fact that the Judaizers had sought to discredit) and (2) that justification is by faith in Christ Jesus, not by the works of the Law, and that therefore circumcision is unnecessary for Christians.
For example, when the circumcision issue threatened to disrupt the peace of the first-century congregation, the governing body in Jerusalem sought the direction of holy spirit.