The Flesh, the World, and the Devil
Study 24: The FLesh (Part 4)
In the previous study, we examined the use of the word sa/rc (“flesh”) in the first four chapters of Paul’s letter to the Galatians. Much of the distinctive Pauline understanding of “the flesh” is presented in these passages. We now turn to the occurrences of sa/rc (and the flesh-concept) in the final two chapters.
Sa/rc in Galatians (chapters 5-6)
Eight of the ten occurrences of the noun sa/rc in chaps. 5-6 are found in the main Exhortation (exhortatio) section (5:1-6:10), with the remaining two in the Epistolary Postscript (6:11-18 [vv. 12-13]).
In chapters 3-4, Paul provided arguments in support of his central proposition (propositio, 2:16-21), arguing that believers in Christ (and, particularly, non-Jewish or ‘Gentile’ believers) are no longer bound by the terms (viz., the Torah regulations) of the old covenant. Instead, in Christ there is a new covenant—one that is no longer defined by the “letter” (i.e., a written law-code), but by the Spirit, as Paul argues in 2 Cor 3:6-18. The old covenant, which is closely related to the old order of the things (i.e., the created order), is fundamentally characterized by “flesh” (sa/rc), which is why, in Paul’s mind, there is such a close relationship between the Law (i.e., the Torah) and sin. Believers in Christ have been freed from the old order of things (i.e., they/we are a “new creation”, 6:15; cf. 2 Cor 5:17)—which means being set free from both the enslaving power of sin and the binding power of the Torah (see the exposition in chaps. 3-4 [esp. 3:19-22ff] and the discussion in Romans 7). Paul restates this important principle of freedom at the beginning of the Exhortation:
“For freedom (the) Anointed (One) has set us free! You must stand, then, and must not again be held in (bondage) by a yoke of slavery.” (5:1)
The “slavery” (doulei/a) refers to both sin and the Torah regulations. Believers in Christ (particularly, the non-Jewish Galatian believers) must not put themselves back in bondage to the Torah (viz., its regulations as binding requirements), as Paul makes clear again (emphasizing the representative rite of circumcision) in vv. 2ff. At the same time, they/we must not become (effectively) enslaved again to the power of sin. The Exhortation deals with both these points, but the heart of it has more particularly the latter in view. In this regard, the first occurrence of the noun sa/rc (“flesh”) is at the center of the principal issue, as Paul states:
“For you (have) been called upon freedom, brothers—only, th(is) freedom (must) not (be) toward a rushing away to the flesh, but (rather) through the love you must be a slave to each other.” (5:13)
The noun a)formh/ literally means a “rushing” (o(rmh/) “from” (a)po/) one thing toward another. In this case, Paul is describing a situation where believers are quick to rush away from their new identity (i.e., new creation) in Christ and (back) toward the old order of things (i.e., the “flesh”). Insofar as believers are to become ‘enslaved’, it is not to the way of sin nor to the way of the Torah regulations, but only to “the love” —i.e., the love that is realized for us in Christ, summarized and epitomized by the ‘love command’ (vv. 14f; 6:2ff), whereby by we show love to one another, selflessly and in a sacrificial manner (according to Jesus’ own example). Essentially, this is the only ‘command’ from the Torah regulations that remains for us as believers, all the other commands and regulations being subsumed under it.
This focus on love helps us to understand what Paul has in mind, especially, when warning believers about “the flesh”. He is primarily referring to selfish and self-centered behavior that is harmful or detrimental to others (see v. 15). As it turns out, the ‘love command’ is not a written command that we (as believers) obey; rather, it is driven by the presence and power of the Spirit as a guiding force. Indeed, in the famous section that follows in vv. 16-25, Paul explicitly juxtaposes the Spirit and “the flesh”, setting them in contrast. This was already done earlier in the probatio (chaps. 3-4, cf. the previous study), but now Paul is applying the principle laid out in his proposition (2:16-21) to the life of the believer; he is presenting some of the results and consequences of the freedom that believers now have in Christ. As believers, we are free from the enslaving power of sin, and also free from the binding power of the Torah regulations (which includes ethical rules and commands). What does this mean? What is the dynamic now for believers under the new covenant?
Paul expounds this memorably here in the Exhortation, particularly in vv. 16-25. There is a careful symmetric-chiastic structure to this section, which I have already outlined in earlier studies; it is worth providing this again:
There are three concentric pairs (vv. 16-18, 23b-25) surrounding the central lists of vices (“works of the flesh”) and virtues (“fruit of the Spirit”). These pairs may be summarized thus:
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- Exhortation (vv. 16, 25)
- Conflict—Flesh vs. Spirit (vv. 17, 24)
- Affirmation regarding freedom (vv. 18, 23b)
Each of these will be discussed, briefly, in turn.
Exhortation for believers—Gal 5:16, 25 [detailed note]
These two exhortations are similar and closely connected:
The expression “in/by the Spirit” in Greek is the dative form pneu/mati—there is no preposition. On the basis of other instances in Paul’s writings (Rom 2:29; 8:9; 9:1; 14:17; 15:16; 1 Cor 12:3; 2 Cor 6:6; Gal 6:1; Col 1:8), it may be filled out as e)n pneu/mati, “in the Spirit”, though this ought to be understood primarily in an instrumental sense, i.e. “in the (power) of the Spirit”, or “through the Spirit”, “by the Spirit” —by the power and guidance, etc., of the Spirit. Of the seven uses of this form in Galatians, all but one occur here in the Exhortation (5:5, 16, 18, 25 [twice]; 6:1)—in other words, the Christian manner of life and behavior, etc, is (to be) governed by the Spirit.
The verbs peripate/w (“walk about”) and stoixew (“go/walk in line”) are parallel—part of an ancient and traditional path/walking idiom, whereby a person’s characteristic and regular/habitual behavior is referenced in terms of “walking”. The first of these verbs (peripate/w) is a common verb, which may, of course, be taken in the concrete, literal sense of physically walking/moving about an area; however, it is frequently used in a more abstract philosophical and ethical sense of a regular/habitual mode of behavior, lifestyle, etc. (as mentioned). This is how it is used in much of the New Testament, especially in the letters; it occurs 32 times in the Pauline letters, with this particular imperatival form also appearing in Col 2:6; 4:5 and Eph 5:2, 8. Consider also, for comparison, the other uses of the imperative form peripatei=te, parallel to peripatei=te pneu/mati here, “walk about in the Spirit“:
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- Colossians 2:6— “walk about in him [i.e. in Christ]”
- Colossians 4:5— “walk about in wisdom“
- Ephesians 5:2— “walk about in love“
- Ephesians 5:8— “walk about as offspring [i.e. children] of light“
- Note also the one non-Pauline occurrence, in John 12:35 (Jesus speaking): “walk about as (ones) holding the light“
The verb stoixe/w is a more precise and forceful verb to use, i.e. “walk/step in line, in an orderly manner”. If peripate/w in verse 16 refers to believers’ “walk” generally, here stoixe/w likely indicates a “walk” that is properly governed and regulated by the Spirit. The first verb in v. 25 (zw=men, “we live”) is a present indicative form, suggesting the current reality of believers’ situation; on the other hand, stoixw=men (“we should walk in line”) is a present subjunctive form, i.e. “we should…”, “we ought to…”, etc. A life regulated and guided by the Spirit still requires something from us—a willingness to allow and accept the Spirit’s guidance, and so to “walk” in it.
The noun sa/rc is used in the specific expression e)piqumi/an sarko\$ (“impulse of the flesh”). I translate the Greek work e)piqumi/a as “impulse [upon/toward something]” (cf. the use of o(rmh/ in v. 13, above); however, in anthropological terms, it often covers a similar range of meaning as “heart” and “mind”, the verb e)piqume/w being frequently rendered, “set (one’s) heart/mind upon (something)”. We have already seen how this terminology was used by early Christians, in an anthropological and ethical-religious sense. There is an “impulse” in the “flesh” of believers which, if followed, can lead a person toward (and into) sin. In this regard, the “flesh” (and its “impulses”) is part of the older order of creation; believers are freed from it, but there remain vestiges of the old way of things in a person’s human nature (“flesh”). Cf. James 1:14-15; 1 Pet 1:14; 2:11; 4:2f; 2 Pet 1:4; 2:18; 3:3; Jude 16, 18; 1 Jn 2:16-17.
This way of expressing the conflict/struggle that believers face is thus hardly original to Paul, but he developed it and gave to it a much deeper (and clearer) theological and anthropological outline. Exactly half (38) of the 76 New Testament occurrences of e)piqumi/a are in the Pauline letters; this demonstrates the importance of the term for Paul. Believers have been set free from the power of sin, but there remain impulses toward sin in the “flesh” (i.e., created human nature, viz., the old creation) of the believer. It is against these “impulses” that believers must still struggle, as they/we have not (yet) been set free from “the flesh”. This aspect of Paul’s theology (and anthropology) will be discussed further in the upcoming study on the use of sa/rc in Romans.
Conflict for believers (Flesh vs. Spirit)—Gal 5:17, 24 [detailed note]
This conflict is expressed two different ways by Paul: (1) the current conflict (v. 17), and (2) its resolution (v. 24).
“aFor the flesh sets (its) impulse against the Spirit, and the Spirit against the flesh—bfor these lie (stretched out) (one) against the other, so that you might not do the (thing)s which you might wish (to do).”
Here, in verse 17, we find the related verb e)piqume/w (cf. on the noun e)piqumi/a, above), which I have translated by way of conflating two valid renderings: (a) “have an impulse toward (something)”, and (b) “set (one’s) mind/heart upon (something)”. The principal statement is 17a, which juxtaposes “flesh” and “Spirit”, setting them against each other. Previously in Galatians kata\ sarko/$/pneu/mato$ meant “according to the flesh/Spirit”, here it means, more precisely and fundamentally, “against the flesh/Spirit”. The opposition and mutual incompatibility (even hostility), indicated throughout Galatians, is here expressed directly.
Verse 17b expounds the essential statement with two, related, explanatory clauses:
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- “for these [i.e. flesh and the Spirit] lie out (one) against the other…” —The verb Paul uses is a)nti/keimai, “to lie (stretched out) against”, as two opposing animals or armies, etc; the preposition a)nti, like kata, means “against”, but in the more precise sense of two opponents facing each other.
- “…so that you might not do the (thing)s which you might wish (to do)”—The subordinating conjunctive particle i%na could indicate either a purpose or a result clause, i.e. “so (in order) that…” or “so that (as a result)…”; formally, a result clause is more appropriate, however, there is clearly the sense of a will being imposed, whether that of the opposing forces, or the overriding will/purpose of God (or both). The two verbs—qe/lhte and poih=te—are both subjunctive forms (“might wish”, “might do”); in other words, each opposing force obstructs and resists the will and action of the other.
Anyone familiar with Paul’s letters will recognize the similarity between verse 17 and Romans 7:15-25. Even though, by consensus of most commentators, in Romans 7, Paul is dramatizing the situation of human beings prior to faith in Christ, while Galatians 5 relates specifically to believers as they live in Christ and by the Spirit, the dynamic he describes in each letter is very similar. The main difference, I believe, is that, in Romans 7, the flesh is additionally bound up under the enslaving forces of the Law and sin; in Galatians 5, on the other hand, only the flesh (the “impulse of the flesh”) is involved. The believer, as Paul teaches repeatedly in Galatians (and in Romans, for that matter) is free from both the Law of the old covenant and the “law of sin”.
“But the (one)s of (the) Anointed [Yeshua] have put to the stake [i.e., crucified] the flesh (together) with the sufferings and impulses (it brings)”
If the conflict (between flesh and Spirit) was stated in verse 17 (above), the way of resolution to the conflict (if believers are willing to accept it) is presented in verse 24. The idea of “putting to the stake” (e)stau/rwsan, “they have put to the stake”) refers again to the believers’ identification with, and symbolic/spiritual participation in, the death (crucifixion) of Christ; this was already stated, famously and most powerfully, in 2:19f:
“…I died away to the Law, so that I might live to God. I have been put to the stake (together) with the Anointed…”
Through identification with the crucifixion (at the spiritual level), believers are freed from the Law, and, with it, from the power of sin (the “curse” of the Law, cf. 3:10-14). This freedom is expressed vividly in terms of dying—becoming dead to the Law; in Col 2:13-14, we find the even more dramatic image of the Law (and sin [debt/trespass]) itself dying, being nailed to the cross. The conjunction su/n, “(together) with” also appears in Gal 2:19, but prefixed to the verb stauro/w (“put to the stake”) in the compound form sustauro/w (“put to the stake [together] with”). There the conjunction connects the believer with Christ; here, in a different, opposite direction, it connects the flesh with its “sufferings and impulses”
As indicated above, while Paul declares that, in Christ, believers are free from the Law and the power of sin, he never goes so far as to extend this freedom to the flesh. As he indicates repeatedly in his letters, and specifically here in Gal 5:17 (cf. above), believers face a regular conflict and daily struggle against the “impulse(s) of the flesh”. This is an important implication for the language of verse 24, when Paul states that believers (“the ones of Christ“) have put to death (crucified) the flesh—in other words, it does not happen automatically (or magically) as a result of Christ’s death; it requires involvement by the believer, in at least two respects:
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- Identification/participation with the crucifixion at the symbolic/spiritual level, through faith and the work of the Spirit—see esp. Gal 2:19-20 (cf. above)
- The daily life of the believer, whereby the flesh—both its “impulse” and its “works” —are regularly “put to death” in a practical, habitual sense, cf. Rom 6:6ff; 8:13; Col 3:5; also Gal 6:8-9, 14; and note Jesus’ words in Mark 8:34 par. In traditional theological language, this is sometimes referred to as (self-)mortification.
Just as we are exhorted to “walk” in the Spirit (even though we already live in the Spirit), so we are exhorted to put the flesh to death (i.e. “crucify” it), even though we have already been “crucified with Christ”.
Affirmation for believers (regarding Freedom)—Gal 5:18, 23b [detailed note]
Here, again, Paul makes specific reference to freedom from the Law, which is the primary theme running throughout the letter. The two verses, looked at in tandem, are:
A casual reading of vv. 16-25 might easily miss the connection between these statements, the parallel being as much conceptual as it is formal. A close examination, however, demonstrates that Paul is making very similar claims; we can best see this by dividing each verse into two parts—the first presenting a conditional clause or phrase involving the Spirit, and the second being a conclusive affirmation regarding believers and the Law. The fundamental point Paul makes is that believers are guided by the Spirit, and not by the Torah (or any other external code of laws/rules). Believers act in (and by) the power of the Spirit, being guided (willingly) by the Spirit; note in this regard:
There is a close formal parallel between v. 18a and 25a:
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- ei) pneu/mati a&gesqe, “if we are led in the Spirit, (then)…” (v. 18a)
ei) zw=men pneu/mati, “if we live in the Spirit, (then)…” (v. 25a)
- ei) pneu/mati a&gesqe, “if we are led in the Spirit, (then)…” (v. 18a)
Both, I believe, represent actual conditions, reflecting the reality of the Spirit in the lives of believers. In this regard, let us turn to verse 23, which, as I indicated, is not precisely a conditional clause. In fact, it is dependent upon vv. 22-23a, the list of “fruit of the Spirit” (karpo\$ tou= pneu/mato$, cf. below)—the demonstrative pronoun toiou=to$, “these (thing)s”, refers to the nine items representing the “fruit”. Effectively, Paul is establishing a condition—i.e., if you exhibit the “fruit” of the Spirit, if the Spirit is working and you allow yourself to be led and guided by it, then know that “against these things…” The use of the preposition kata (“against”) is significant, as it reflects the conflict for believers described in vv. 17 and 24. Throughout Galatians, Paul has mentioned three associated forces related to this conflict: (1) the flesh, (2) the Law, and (3) the power of sin.
18: ou)k e)ste\ u(po\ no/mon (“…you are not under Law”)
V. 23: ou)k e)stin no/mo$ (“…there is no Law”)
This is, for Paul, perhaps the fundamental message he wishes to deliver to the Galatians, an affirmation of Christian identity, stated simply, and by way of negation. In verse 18, this relates back to the condition, “if you are led in the Spirit…”, and indicates the result: “…(then) you are not under the Law”. It is hard to imagine a simpler, more definite statement that believers are no longer bound and obligated to observe the commands of the Old Testament/Jewish Law (Torah). This is especially so when one considers the normal view of Torah precisely as (authoritative) instruction, a set of rules and precepts by which one is led and guided in the way of truth and to fulfill the will of God. For believers, it is rather the Spirit which provides the guidance traditionally ascribed to the Torah.
The “Works of the Flesh” and the “Fruit of the Spirit” (5:19-23a)
The statement in verse 23 is especially interesting by comparison, as it has to be understood in the context of vv. 22-23, providing a conclusion to the list of the “fruit of the Spirit” — “against these things [i.e. the fruit] there is no Law”. At first glance, it is not entirely clear what Paul means by this statement. Contextually, and upon examination, one may consider it according to the following aspects:
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- There is no law against the fruit of the Spirit since they are all good and holy and, practically speaking, there is no law against doing good.
- The Law is principally about doing, i.e. “works” (cf. Gal 2:16; 3:2, 5, 10-13), but the fruit of the Spirit are not works (as contrasted with “works of the flesh”).
- For believers the conflict is now between the Spirit and the flesh (cf. throughout Gal 5:1-6:10)—we are dead to the Law (2:19-20) and freed from its commands (2:4; 3:13, 23-25; 4:1-7, 21-31; 5:1ff), so it no longer applies.
- The guidance believers receive (from the Spirit) in governing or regulating attitudes and behavior in ethical (and religious) matters is not “Law” in the sense that the Torah commands are considered “Law”
Arguments can be made in favor of each of these viewpoints; however, I would say that the last two best capture Paul’s meaning and intent.
At the heart of this section (and the Exhortation as a whole) is the contrasting list of “the works of the flesh” (ta\ e&rga th=$ sarko/$) and “the fruit of the Spirit” (o( karpo\$ tou= pneu/mato$), patterned after the traditional Greco-Roman and Jewish ‘virtue and vice lists’ (cf. Betz, pp. 281-3). It is noteworthy that, as alluded to above, the “flesh” is associated with specific kinds of behavior (“works”, i.e., deeds/acts), while the Spirit is not; instead, the “fruit” of the Spirit refers to personal characteristics and attributes, which are manifest in a person’s actions but are not limited or defined by them. Each list provides important information about what Paul has in mind, specifically, when he used the term “flesh” (sa/rc), and how the Spirit relates to believers’ struggle against the “impulses of the flesh” (cf. above).
Here is a thumbnail of the “works of the flesh” (vv. 19-21):
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- pornei/a—denoting involvement in acts of prostitution, but typically used more broadly as a reference to different kinds of illicit/immoral sexual conduct (or symbolically so, for idolatry and false religion).
- a)kaqarsi/a (“uncleanness”)—impurity, (and spec. acts that are impure or which lead to impurity) whether in a physical-ritual or ethical-moral sense.
- a)se/lgeia—referring to licentious and unrestrained behavior; it is often used in a sexual context, but it can refer to a wide range of inappropriate conduct (and speech).
- ei)dwlolatri/a—lit., “service provided to images [i.e., idols]”, as a term for the worship/veneration of deities other than the true God, and, by extension, for false or inappropriate religious practices in general.
- farmakei/a—use of drugs/potions (with the implication of a poisonous or dangerous quality), but the term can be applied to a range of magical/occult practices.
- e&xqra (“hostility”), plural—acts of hostility toward another person.
- e&ri$ (“fighting, quarrelling, strife”)—as a general kind of behavior or tendency.
- zh=lo$—being “hot” (hot-tempered, etc.), particularly with regard to anger or jealousy (toward another).
- qumo/$ (cf. on e)piqumi/a, above), plural—impulses (and impulsive acts) toward anger, etc.; the behavior exhibits violent emotions and passions that drive a person to act.
- e)riqei/a, plural—denoting work for hire and, thus, to a person that hires him/herself out; a mercenary self-interest is implied, which can be manifested in contentious behavior and scheming.
- dixostasi/a, plural—denoting “standing in two (parts)” and referring here, specifically, to behavior that promotes division (and divisiveness) or leads to it.
- ai%resi$, plural—literally, “choosing”, viz., one side or viewpoint over another; the term can imply holding positions that differ or diverge from the majority (and thus can lead to dissension and strife), but it can also be used specifically for false/aberrant religious views (and adherence) [thus our word “heresy” comes from hairesis].
- fqo/no$, plural—acts or manifestations of envy and jealousy.
- me/qh, plural—instances of drunkenness (spec. from wine, but other intoxicants as well).
- kw=mo$, plural—instance of feasting, with tendency toward drunkenness and other excessive or unrestrained behavior.
There is a tendency to think of “flesh” primarily in terms of sexuality (or sensuality), but this list clearly shows that such ‘carnality’ represents only a small portion; greater attention is given to contentious behavior and conduct that is otherwise disruptive to society and harmful to others (cf. verse 15).
Here is the “fruit of the Spirit” (vv. 22-23a):
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- a)ga/ph (“love”)
- xara/ (“joy[fulness], gladness”)
- ei)rh/nh (“peace”)
- makroqumi/a—lit., “(being) long of impulse” (cf. on e)piqumia/, above), i.e., slow to anger, exhibiting patience, forbearance, and restraint.
- xrhsto/th$—lit., “usefulness”, i.e., being useful and profitable (to others), often connoting virtues of goodness, kindness, gentleness, etc.
- a)gaqwsu/nh (“goodness”), with specific connotations of benevolence, beneficence, etc.
- pi/sti$ (“trust, faith”), including the specific attributes of “trustworthiness, faithfulness”.
- prau+/th$ (“meekness, gentleness”)
- e)gkra/teia—lit., “having strength/power in”, i.e., having control in regard to something, specifically having control over oneself (self-control), acting with restraint, etc.
To this list, a few manuscripts various add/include: (a) u(pomonh/ (“remaining under” [i.e., exhibiting patience and endurance] in hardship, etc.); and (b) a(gnei/a (“purity”, often in the specific sense of “chastity”).
The Exhortation in 6:8
Toward the end of the Exhortation (in 6:8), Paul again contrasts the “flesh” and the Spirit, using a different ethical-religious idiom (sowing/reaping) and exhorting the Galatians believers with a particularly stern warning (cf. verse 7; 5:21):
“(For it is) that the (one) scattering (seed) into/unto his own flesh out of his flesh shall harvest decay, but the (one) scattering (seed) into/unto the Spirit out of the Spirit shall harvest (the) Life of the Age(s)!”
The harvest metaphor strongly suggests an eschatological/Judgment orientation, which is rather clearly implied within the context (v. 9) and by the use of the expression “life of the Age(s)”; cf. Rom 6:20-23. The Spirit is associated with life (i.e., the Blessed/Divine and eternal life), while the “flesh” is connected with “decay” (fqora/)—that is, the decay (or corruption) and death that attends the human condition (and, indeed, all of the old order of creation). As noted above, “flesh” functions a kind of shorthand for the old order of things (i.e., the old creation), while the Spirit represents and signifies the new order (the new creation). Cf. the same associative juxtaposition of flesh/death vs. Spirit/life in Rom 8:6, 13.
The Epistolary Postscript (6:11-18 [vv. 12-13])
In the Postscript to the Letter (6:11-18), Paul reiterates his central proposition (and its implications), casting it in a polemic frame in vv. 12-13 (where the term sa/rc twice more occurs). Paul claims the people who would compel the Galatian believers to be circumcised (and to submit to the Torah regulations) are motivated by “the flesh”. On the surface, given the overall Pauline use of the term (see above), this means that they are driven by the old order of things (and the old covenant), not the new order/covenant of Christ and the Spirit. Yet he also implies that they are acting out of superficial and dishonest self-interest and thus reflect (by their conduct) a number of the “works of the flesh” (cf. the list above). Paul specifically states that they “…wish to have a good appearance [vb eu)proswpe/w] in (the) flesh”, and adds further that they act this way (at least in part) so that “they might not be pursued [i.e., persecuted] for the stake [i.e., cross] of the Anointed”. He probably has in mind a dynamic similar to the one described in 2:11-13f, whereby Jewish Christians feel cultural-religious pressure to conform to a strict Torah-observing milieu.
In verse 12, Paul seems to be referring to the “flesh” of the ‘Judaizers’ (i.e., the ones urging/compelling the Galatians to be circumcised), viz., that they are acting/responding according to the flesh. However, in the following v. 13, Paul presents this in terms of the Galatians’ “flesh” (appropriate in light of their becoming circumcised); it is claimed that these ‘Judaizers’ act so that they might boast in the Galatians’ “flesh”. In this instance, it is the (non-Jewish) Galatian believers who would be acting according to the old order of things (“the flesh”)—viz., by becoming circumcised and submitting to the binding authority of the Torah regulations. Paul goes on to state again, in the boldest possible terms, that believers belong to the new creation, in which the old order of things has passed away, and thus the old Torah regulations no longer have the same meaning (or force of Law):
“For, indeed, (the) cutting around [i.e., circumcision] is not anything, nor is (having) a foreskin—but only (being) a new formation [i.e., creation] (matters)!” (v. 15)
Paul’s terse phrasing (“only a new formation”) is difficult to render and requires some glossing (as above) to fill out and clarify the English translation. Whether a person has been circumcised (or not) means nothing; much the same could (and would) be said of all the other Torah regulations as well. The only thing that matters is being a “new creation” in Christ. The believer in Christ is part of this new creation, this new order of things, in which God’s Law is now fulfilled by following the (internal) guidance of the Spirit.
References above marked “Betz” are to Hans Dieter Betz, Galatians, Hermeneia Commentary series (Fortress Press: 1979).