Moses on this account (for this cause) £ hath given (assigned) you the circumcision (not that it is of Moses, but of the fathers). If we accept the text as above, the question arises—Does it refer to the parenthetical clause or to the principal verb?
Meyer renders as follows: "Therefore Moses gave you circumcision, not because it originated with Moses, but (because it originated) with the fathers, and so ye circumcise," etc., making the precedence of the law of circumcision to the sabbatic law part of the very purport of his appointment.
But many others, "For this cause"—to teach this lesson—Moses, who gave the ten commandments, one of which involved the sabbatic rest, took up into the Law which he gave you the still older law of the Abrahamic covenant, and laid down the stringent rule that the rite must be performed on the eighth day (Le John 12:3)—a principle which was seen to involve the infringement of the sabbath law.
This is, in substance, the view of Moulton, Lange, Westcott, and others. To expound the διὰ τούτο by the οὐχ ὅτι is (Westcott) contrary to the usage of 2 Corinthians 1:24; 2 Corinthians 3:5; Philippians 4:17; 2 Thessalonians 3:9; but it is still more against the argument.
Moses did not give circumcision because it was of the fathers,—at least that is not the point; but Jesus argues that he gave circumcision as a mode of legislation which will involve a modification of his own sabbatic regimen.
Stringent as was the law of the sabbath, it would have, on occasion, to yield to the more searching and stringent rule of admission into the covenant of grace. "If the sabbath could give way to a mere ceremonial law, how much more to a work of mercy, which is older and higher than any ritual!"
'Mish. Sabb.,' 19:1, fol. 128, b, "Everything required for circumcision may be completed on the sabbath;" and so 19:2. The reason is given: 'Midrash Tanchuma,' fol. 9, b, "The healing of a sick man dangerously ill, and circumcision, break through the sabbath sanctity."