In Paul's view Jew and Gentile united in Christ are the assembly of God, not merely in continuity with the assembly of God. This entity must be distinguished from 'Judaism'. The heritage of Israel is seen by Paul as being claimed and fulfilled in the Christian assembly and not elsewhere. This is not the view of some in the Jerusalem church. As we shall see, Paul will argue that it is in the Christian assembly that the promises of God to Abraham are being fulfilled. In fact, Paul will go so far as to say in a later letter (in Rom. 9-11) that non-Christian Jews have been at least temporarily broken off from the people of God, with the hope that they might be grafted back in on the same basis as Gentiles, namely through faith in Christ. While this sort of approach should not be called anti-Semitism, as Paul certainly is not manifesting prejudice against the Jews as a race of people, it is not inappropriate to call it a radical critique of Judaism. Paul's days of being bound to observe Torah as someone under the Mosaic covenant were over. It was what he 'formerly' (πὀτε) did.
From Grace in Galatia by Ben Witherington III (pg. 99)

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