Lexical Summary akrobustia: Uncircumcision, foreskin Original Word: ἀκροβυστία Strong's Exhaustive Concordance uncircumcision, uncircumcisedFrom akron and probably a modified form of posthe (the penis or male sexual organ); the prepuce; by implication, an uncircumcised (i.e. Gentile, figuratively, unregenerate) state or person -- not circumcised, uncircumcised (with echo), uncircumcision. see GREEK akron see GREEK echo HELPS Word-studies 203 akrobystía – properly, uncircumcised; (figuratively) a person outside of God's covenant, i.e. who does not belong to the Seed (Christ, the Messiah). Physical circumcision is the visible sign of God's covenant, representing the opportunity from God to belong to Him by personally receiving His offer of salvation – through the Seed (Jesus Christ, the Messiah). [203 /akrobystía literally means "what covers the extreme end," referring to the part of the male foreskin not removed by circumcision. The duty of physical circumcision of course did not relate to women.] NAS Exhaustive Concordance Word Originof uncertain origin Definition the prepuce, foreskin, hence uncircumcision NASB Translation uncircumcised (10), uncircumcised man (1), uncircumcision (8), without being circumcised (1). Thayer's Greek Lexicon STRONGS NT 203: ἀκροβυστίαἀκροβυστία, (ας, ἡ (a word unknown to the Greeks, who used ἡ ἀκροποσθία and τό ἀκροπόσθιον, from πόσθη i. e.membrum virile. Accordingly it is likely that τήν ποσθην of the Greeks was pronounced τήν βύστην by the Alexandrians, and ἀκροβυστία said instead of ἀκροπόσθια — i. e. τό ἄκρον τῆς πόσθης; cf. the acute remarks of Fritzsche, Commentary on Romans, vol. i., 136, together with the opinion which Winer prefers 99 (94) (and Cremer, 3te Anti. under the word)), in the Sept. the equivalent of עָרְלָה the prepuce, the skin covering the glans penis; a. properly: Acts 11:3; Romans 2:25, 26{b}; 1 Corinthians 7:19; Galatians 5:6; Galatians 6:15; Colossians 3:11; (Judith 14:10; 1 Macc. 1:15); ἐν ἀκροβυστία ὤν having the foreskin (Tertullianpraeputiatus), uncircumcised i. e. Gentile, Romans 4:10; ἐν ἀκροβυστία, namely, ὤν, 1 Corinthians 7:18; equivalent, to the same is δἰ ἀκροβυστίας, Romans 4:11; ἡ ἐν τῇ ἀκροβυστία πίστις the faith which one has while he is uncircumcised, Romans 4:11f, b. by metonyny, of the abstract for the concrete, having the foreskin is equiv. to a Gentile: Romans 2:26{a}; c. in a transferred sense: ἡ ἀκροβυστία τῆς σαρκός (opposed to the περιτομή ἀχειροποίητος or regeneration, Colossians 2:11), "the condition in which the corrupt desires rooted in the σάρξ were not yet extinct," Colossians 2:13 (the expression is derived from the circumstance that the foreskin was the sign of impurity and alienation from God (cf. B. D. under the word Strong’s Greek 203 designates the state of being uncircumcised, a term that in Scripture reaches far beyond a physical description. It becomes a theological marker that distinguishes covenant status under Moses, exposes the impotence of mere ritual, and celebrates the gospel’s reach to the nations. Across twenty New Testament occurrences the word contrasts outward conformity with inward faith, sets the stage for Paul’s doctrine of justification by faith, and underscores the equal standing of Jew and Gentile in the body of Christ. Covenantal Background From Genesis 17 onward circumcision served as the visible covenant sign for Abraham’s descendants. Yet the prophets repeatedly called Israel to something deeper: “Circumcise your hearts” (Deuteronomy 10:16; Jeremiah 4:4). Against that backdrop ἀκροβυστία operates as a foil, reminding the reader how easily external badges can replace genuine obedience (Romans 2:25-27). Paul argues that uncircumcision does not disqualify one who “keeps the requirements of the Law” (Romans 2:26), exposing the Law-breaker within the covenant people and anticipating the inclusion of believing Gentiles. Uncircumcision as Ethnic Identifier In the first-century Mediterranean world “the uncircumcision” was shorthand for the Gentile world (Ephesians 2:11; Acts 11:3). Jewish believers initially struggled when the Spirit fell upon these outsiders (Acts 10:45). Peter’s table fellowship with “uncircumcised men” provoked criticism until the church recognized that God “granted even the Gentiles repentance unto life” (Acts 11:18). Thus ἀκροβυστία becomes a test case in the church’s discernment of God’s redemptive plan. Paul’s Apostolic Mandate Galatians 2:7 records the Jerusalem leaders’ recognition that Paul had been “entrusted with the gospel to the uncircumcised.” This mandate shapes the missionary journeys, epistles, and the doctrinal clarity that salvation comes by grace through faith, not by cultural conformity. The term therefore marks the very audience for whom Paul labored and suffered (Romans 15:15-21). Justification by Faith Romans 3–4 hinges on the fact that Abraham was declared righteous “while he was still uncircumcised” (Romans 4:10-11). The argument establishes that “there is one God who will justify the circumcised by faith and the uncircumcised through the same faith” (Romans 3:30). Uncircumcision becomes evidence that righteousness is imputed apart from ritual. Consequently, “circumcision is nothing and uncircumcision is nothing. Keeping God’s commandments is what counts” (1 Corinthians 7:19). Spiritual Circumcision and New Creation Colossians accents the inward counterpart: believers have been “made alive with Christ” even when they were “in the uncircumcision of [their] flesh” (Colossians 2:13). This life flows from union with Christ, rendering outward distinctions obsolete: “Here there is no Greek or Jew, circumcised or uncircumcised… but Christ is all and is in all” (Colossians 3:11). Parallel assertions in Galatians 5:6 and 6:15 elevate “faith working through love” and “a new creation” above any external rite. Ethics and Discipleship Paul’s instruction in 1 Corinthians 7:18-20 forbids believers from altering their physical condition to gain spiritual status. By remaining in the calling wherein they were called, disciples display the sufficiency of Christ’s work. The term therefore guards the church against legalism while also curbing antinomianism: liberty from ritual does not nullify moral obedience (Romans 2:27; Galatians 5:13-14). Ecclesial Unity Ephesians 2:11-22 weaves ἀκροβυστία into a tapestry of reconciliation. Those once “excluded from citizenship in Israel” have been “brought near by the blood of Christ.” The dividing wall, symbolized by the mark of circumcision, has been demolished. Through the cross God creates “one new man out of the two,” anchoring church unity in accomplished redemption rather than shared ethnicity or tradition. Ministry Implications Today 1. Gospel Proclamation: The term reminds evangelists that no cultural barrier is too high for the gospel. Key References for Further Study Acts 11:3; Romans 2:25-27; Romans 3:30; Romans 4:9-12; 1 Corinthians 7:18-19; Galatians 2:7; Galatians 5:6; Galatians 6:15; Ephesians 2:11-13; Colossians 2:13; Colossians 3:11. Englishman's Concordance Acts 11:3 N-AFSGRK: πρὸς ἄνδρας ἀκροβυστίαν ἔχοντας καὶ NAS: You went to uncircumcised men KJV: to men uncircumcised, and didst eat INT: to men uncircumcision having and Romans 2:25 N-NFS Romans 2:26 N-NFS Romans 2:26 N-NFS Romans 2:27 N-NFS Romans 3:30 N-AFS Romans 4:9 N-AFS Romans 4:10 N-DFS Romans 4:10 N-DFS Romans 4:11 N-DFS Romans 4:11 N-GFS Romans 4:12 N-DFS 1 Corinthians 7:18 N-DFS 1 Corinthians 7:19 N-NFS Galatians 2:7 N-GFS Galatians 5:6 N-NFS Galatians 6:15 N-NFS Ephesians 2:11 N-NFS Colossians 2:13 N-DFS Colossians 3:11 N-NFS Strong's Greek 203 |
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