Circumcision is a significant religious and cultural practice that holds a prominent place in the biblical narrative, particularly within the context of the Abrahamic covenant. It involves the surgical removal of the male foreskin and serves as a physical sign of the covenant between God and His people.

Biblical Origins and Significance

The practice of circumcision is first introduced in the Bible in Genesis 17, where God establishes His covenant with Abraham. God commands Abraham to circumcise every male in his household as a sign of this everlasting covenant. Genesis 17:10-11 states, "This is My covenant with you and your descendants after you, which you are to keep: Every male among you must be circumcised. You are to undergo circumcision, and it will be the sign of the covenant between Me and you."

Circumcision was to be performed on the eighth day after birth, as further instructed in Genesis 17:12 : "For the generations to come, every male among you who is eight days old must be circumcised, including those born in your household or bought with money from a foreigner—those who are not your offspring."

Covenantal and Theological Implications

Circumcision served as a physical and outward sign of the covenant relationship between God and the descendants of Abraham. It symbolized the commitment of the Israelites to follow God's laws and to be set apart as His chosen people. The act of circumcision was not merely a cultural or hygienic practice but held deep spiritual significance, representing purity, obedience, and dedication to God.

In the Mosaic Law, circumcision was reaffirmed as a requirement for the Israelites. Leviticus 12:3 reiterates the command: "And on the eighth day, the flesh of the boy’s foreskin is to be circumcised." This practice distinguished the Israelites from other nations and was a constant reminder of their unique relationship with God.

Prophetic and New Testament Perspectives

The prophets of the Old Testament, while affirming the importance of circumcision, also emphasized the need for a deeper, spiritual circumcision of the heart. Jeremiah 4:4 calls the people to "Circumcise yourselves to the LORD; remove the foreskin of your hearts, O men of Judah and people of Jerusalem." This highlights the prophetic call for inner transformation and genuine devotion to God, beyond mere physical observance.

In the New Testament, the practice of circumcision becomes a point of theological discussion, particularly in the context of the early Church and the inclusion of Gentile believers. The Apostle Paul addresses this issue extensively, arguing that physical circumcision is not a requirement for salvation. In Romans 2:28-29 , Paul writes, "A man is not a Jew because he is one outwardly, nor is circumcision only outward and physical. No, a man is a Jew because he is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the written code."

Paul further elaborates in Galatians 5:6 , stating, "For in Christ Jesus neither circumcision nor uncircumcision has any value. All that matters is faith, expressed through love." This underscores the New Testament teaching that faith in Christ, rather than adherence to the ceremonial law, is the basis of righteousness and inclusion in the covenant community.

Cultural and Historical Context

Circumcision was not unique to the Israelites; it was practiced by various ancient cultures, including the Egyptians and other Semitic peoples. However, its adoption as a covenantal sign by the Israelites set them apart and reinforced their identity as God's chosen people.

Throughout history, circumcision has continued to be a significant rite within Judaism, symbolizing the continuity of the Abrahamic covenant. In Christianity, while the physical act is not required, the spiritual principles it represents—commitment, purity, and dedication to God—remain central to the faith.Circumcision

was peculiarly, though not exclusively, a Jewish rite. It was enjoined upon Abraham, the father of the nation, by God, at the institution and as the token of the covenant, which assured to him and his descendants the promise of the Messiah. Gen. 17. It was thus made a necessary condition of Jewish nationality. Every male child was to be circumcised when eight days old, (Leviticus 12:3) on pain of death. The biblical notice of the rite describes it as distinctively Jewish; so that in the New Testament "the circumcision" and "the uncircumcision" are frequently used as synonyms for the Jews and the Gentiles. The rite has been found to prevail extensively in both ancient and modern times. Though Mohammed did not enjoin circumcision in the Koran, he was circumcised himself, according to the custom of his country; and circumcision is now as common among the Mohammedans as among the Jews. The process of restoring a circumcised person to his natural condition by a surgical operation was sometimes undergone. Some of the Jews in the time of Antiochus Epiphanes, wishing to assimilate themselves to the heathen around them, "made themselves uncircumcised." Against having recourse to this practice, from an excessive anti-Judaistic tendency, St. Paul cautions the Corinthians. (1 Corinthians 7:18)

Circumcision

A cutting around, because in this rite the foreskin was cut away. God commanded Abraham to use circumcision, as a sign of his covenant; and in obedience to this order, the patriarch, at ninety-nine years of age, was circumcised, as also his son Ishmael, and all the male of his household, Genesis 17:10-12. God repeated the precept to Moses, and ordered that all who intended to partake of the paschal sacrifice should receive circumcision; and that this rite should be performed on children on the eighth day after their birth, Exodus 12:44 Le 12:3 Joh 7:22. The Jews have always been very exact in observing this ceremony, and it appears that they did not neglect it when in Egypt, Joshua 5:1-9.

All the other nations sprung from Abraham besides the Hebrews, as the Ishmaelites, the Arabians, etc., also retained the practice of circumcision. At the present day it is an essential rite of the Mohammedan religion, and though not enjoined in the Koran, prevails wherever this religion is found. It is also practiced in some form among the Abyssinians, and various tribes of South Africa, as it was by the ancient Egyptians. But there is no proof that it was practiced upon infants, or became a general, national, or religious custom, before God enjoined it upon Abraham.

The Jews esteemed uncircumcision as a very great impurity; and the greatest offence they could receive was to be called "uncircumcised." Paul frequently mentions the Gentiles under this term, not opprobriously, Ro 2...26, in opposition to the Jews, whom he names "the circumcision," etc.

Disputes as to the observances of this rite by the converts from heathenism to Christianity occasioned much trouble in the early church, Acts 15:1-41; and it was long before it was well understood that "in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature," Galatians 5:2,3:6:15.

The true circumcision is that of the heart; and those are "uncircumcised in heart and ears," who will not obey the law of God nor embrace the gospel of Christ.

Cutting around. This rite, practised before, as some think, by divers races, was appointed by God to be the special badge of his chosen people, an abiding sign of their consecration to him. It was established as a national ordinance (Genesis 17:10, 11). In compliance with the divine command, Abraham, though ninety-nine years of age, was circumcised on the same day with Ishmael, who was thirteen years old (17:24-27). Slaves, whether home-born or purchased, were circumcised (17:12, 13); and all foreigners must have their males circumcised before they could enjoy the privileges of Jewish citizenship (Exodus 12:48). During the journey through the wilderness, the practice of circumcision fell into disuse, but was resumed by the command of Joshua before they entered the Promised Land (Joshua 5:2-9). It was observed always afterwards among the tribes of israel, although it is not expressly mentioned from the time of the settlement in Canaan till the time of Christ, about 1,450 years. The Jews prided themselves in the possession of this covenant distinction (Judges 14:3; 15:18; 1 Samuel 14:6; 17:26; 2 Samuel 1:20; Ezek. 31:18).

As a rite of the church it ceased when the New Testament times began (Galatians 6:15; Colossians 3:11). Some Jewish Christians sought to impose it, however, on the Gentile converts; but this the apostles resolutely resisted (Acts 15:1; Galatians 6:12). Our Lord was circumcised, for it "became him to fulfil all righteousness," as of the seed of Abraham, according to the flesh; and Paul "took and circumcised" Timothy (Acts 16:3), to avoid giving offence to the Jews. It would render Timothy's labours more acceptable to the Jews. But Paul would by no means consent to the demand that Titus should be circumcised (Galatians 2:3-5). The great point for which he contended was the free admission of uncircumcised Gentiles into the church. He contended successfully in behalf of Titus, even in Jerusalem.

In the Old Testament a spiritual idea is attached to circumcision. It was the symbol of purity (Isaiah 52:1). We read of uncircumcised lips (Exodus 6:12, 30), ears (Jeremiah 6:10), hearts (Leviticus 26:41). The fruit of a tree that is unclean is spoken of as uncircumcised (Leviticus 19:23).

It was a sign and seal of the covenant of grace as well as of the national covenant between God and the Hebrews.

(1.) It sealed the promises made to Abraham, which related to the commonwealth of Israel, national promises.

(2.) But the promises made to Abraham included the promise of redemption (Galatians 3:14), a promise which has come upon us. The covenant with Abraham was a dispensation or a specific form of the covenant of grace, and circumcision was a sign and seal of that covenant. It had a spiritual meaning. It signified purification of the heart, inward circumcision effected by the Spirit (Deuteronomy 10:16; 30:6; Ezek. 44:7; Acts 7:51; Romans 2:28; Colossians 2:11). Circumcision as a symbol shadowing forth sanctification by the Holy Spirit has now given way to the symbol of baptism (q.v.). But the truth embodied in both ordinances is ever the same, the removal of sin, the sanctifying effects of grace in the heart.

Under the Jewish dispensation, church and state were identical. No one could be a member of the one without also being a member of the other. Circumcision was a sign and seal of membership in both. Every circumcised person bore thereby evidence that he was one of the chosen people, a member of the church of God as it then existed, and consequently also a member of the Jewish commonwealth.

1. (n.) The act of cutting off the prepuce or foreskin of males, or the internal labia of females.

2. (n.) The Jews, as a circumcised people.

3. (n.) Rejection of the sins of the flesh; spiritual purification, and acceptance of the Christian faith.

CIRCUMCISION

sur-kum-sizh'-un (mul, muloth; peritome): The removal of the foreskin is a custom that has prevailed, and prevails, among many races in different parts of the world-in America, Africa and Australia. It was in vogue among the western Semites-Hebrews, Arabians, Moabites, Ammonites, Edomites, Egyptians, but was unknown among the Semites of the Euphrates. In Canaan the Philistines were an exception, for the term "uncircumcised" is constantly used in connection with them. Generally speaking, the rite of circumcision was a precondition of the enjoyment of certain political and religious privileges (Exodus 12:48 Ezekiel 44:9); and in view of the fact that in the ancient world religion played such an important role in life, it may be assumed that circumcision, like many other strange customs whose original significance is no longer known, originated in connection with religion. Before enumerating the different theories which have been advanced with regard to the origin and original significance of circumcision, it may be of advantage to consider some of the principal references to the rite in the Old Testament.

1. Circumcision in the Old Testament:

In the account of the institution of the covenant between Yahweh and Abraham which Priestly Code (P) gives (Genesis 17), circumcision is looked upon as the ratification of the agreement. Yahweh undertook to be the God of Abraham and of his descendants. Abraham was to be the father of a multitude of nations and the founder of a line of kings. He and his descendants were to inherit Canaan. The agreement thus formed was permanent; Abraham's posterity should come within the scope of it. But it was necessary to inclusion in the covenant that every male child should be circumcised on the 8th day. A foreigner who had attached himself as a slave to a Hebrew household had to undergo the rite-the punishment for its non-fulfilment being death or perhaps excommunication. According to Exodus 12:48 (also P) no stranger could take part in the celebration of the Passover unless he had been circumcised. In the Book of Jos (Joshua 5:2-9) we read that the Israelites were circumcised at Gilgal ("Rolling"), and thus the "reproach of Egypt" was "rolled away." Apparently circumcision in the case of the Hebrews was prohibited during the Egyptian period-circumcision being a distinctive mark of the ruling race. It is noticeable that flint knives were used for the purpose. This use of an obsolete instrument is one of many proofs of conservatism in religion. According to the strange and obscure account of the circumcision by Zipporah of her eldest son (Exodus 4:25) the performance of the rite in the case of the son apparently possesses a vicarious value, for thereby Moses becomes a "bridegroom of blood." The marriage bond is ratified by the rite of blood (see 4 below). But it is possible that the author's meaning is that owing to the fact that Moses had not been circumcised (the "reproach of Egypt") he was not fit to enter the matrimonial estate (see 3 below).

2. Theories of Origin:

The different theories with regard to the origin of circumcision may be arranged under four heads:

(1) Herodotus (ii.37), in dealing with circumcision among the Egyptians, suggests that it was a sanitary operation. But all suggestions of a secular, i.e. non-religious, origin to the rite, fail to do justice to the place and importance of religion in the life of primitive man.

(2) It was a tribal mark. Tattooed marks frequently answered the purpose, although they may have been originally charms. The tribal mark enabled one member of the tribe to recognize another and thus avoid injuring or slaying a fellow-tribesman. It also enabled the tribal deity to recognize a member of the tribe which was under his special protection. A mark was placed on Cain to indicate that he was under the special protection of Yahweh (Genesis 4:15). It has been suggested, in the light of Isaiah 44:5 the Revised Version, margin, that the employer's mark was engraved (tattooed) on the slave's hand. The prophet represents Jews as inscribing on their hands that they belong to Yahweh. The walls of Jerusalem are engraved on Yahweh's palms (Isaiah 49:16). On the other hand "cuttings in the flesh" are prohibited in Leviticus 19:28 because they were common in the case of the non-Jewish religions. Such tattooed marks might be made in conspicuous places when it was necessary that they should be easily seen, but there might be reason for secrecy so that the marks might be known only to the members of the tribe in question.

(3) It was a rite which celebrated the coming of age of the person. It signified the attainment of puberty and of the right to marry and to enjoy full civic privileges.

(4) As human sacrifices began to be done away with, the sacrifice of the most easily removed portion of the anatomy provided a vicarious offering.

(5) It was a sacramental operation. "The shedding of blood" was necessary to the validity of any covenant between tribes or individuals. The rite of blood signifies the exchange of blood on the part of the contracting parties, and therefore the establishment of physical affinity between them. An alliance based on blood-relationship was inviolable. In the same way the tribal god was supposed to share in the blood of the sacrificed animal, and a sacred bond was established between him and the tribe. It is not quite obvious why circumcision should be necessary in connection with such a ceremony. But it may be pointed out that the process of generation excited the wonder and awe of primitive man. The prosperity of the tribe depended on the successful issue of the marriage bond, and a part of the body which had so much to do with the continuation and numerical strength of the tribe would naturally be fixed upon in connection with the covenant of blood. In confirmation of the last explanation it is urged that in the case of the covenant between Yahweh and Abraham circumcision was the rite that ratified the agreement. In opposition to (3) it has been urged that among the Hebrews circumcision was performed in infancy-when the child was 8 days old. But this might have been an innovation among the Hebrews, due to ignorance of the original significance of the rite. If circumcision conferred upon the person circumcised the right to the enjoyment of the blessings connected with membership in the tribe it was natural that parents should be anxious that such an initiatory act should be performed early in life. The question of adult and infant baptism is capable of similar explanation. When we examine explanations (2), (3), (4), (5), we find that they are really different forms of the same theory. There can be no doubt that circumcision was originally a religions act. Membership in the tribe, entrance upon the rights of citizenship, participation in the religious practices of the tribe-these privileges are interdependent. Anyone who had experienced the rite of blood stood within the scope of the covenant which existed between the tribe and the tribal god, and enjoyed all the privileges of tribal society. It is easily understood why the historian carefully relates the circumcision of the Israelites by Joshua on their arrival in Canaan. It was necessary, in view of the possible intermingling of the conquerors and the conquered, that the distinctive marks of the Abrahamic covenant should be preserved (Joshua 5:3).

3. Spiritual Significance:

In Jeremiah 9:25 and Deuteronomy 30:6 we find the spiritual significance of circumcision. A prophet like Jeremiah was not likely to attach much importance to an external act like circumcision. He bluntly tells his countrymen that they are no better than Egyptians, Edomites, Moabites and Ammonites. They are uncircumcised in heart. Paul uses the term concision for this outward circumcision unaccompanied by any spiritual change (Philippians 3:2). The question of circumcision occasioned a protracted strife among the early Christians. Judaizing Christians argued for the necessity of circumcision. It was a reminiscence of the unrelenting particularism which had sprung up during the prolonged oppression of the Greek and Roman period. According to their view salvation was of the Jews and for the Jews. It was necessary to become a Jew in order to become a Christian. Paul consented to circumcision in the case of Timothy "because of the Jews" (Acts 16:3). But he saw that a principle was at stake and in most of his epistles he points out the sheer futility of the contention of the Judaizers. (Seecommentaries on Romans and Galatians.)

4. Figurative Uses:

In a few suggestive passages we find a figurative application of the term. For three years after the settlement in Canaan the "fruit of the land" was to be considered as "uncircumcised" (Leviticus 19:23), i.e. it was the property of the Baalim, the gods of Palestine The fruit of the fourth year belonged to Yahweh. Moses with characteristic humility describes himself as a man of "uncircumcised lips" (Exodus 6:30). Jeremiah charges his contemporaries with having their ear uncircumcised (Jeremiah 6:10) and their heart (Jeremiah 9:26). "An uncircumcised heart" is one which is, as it were, closed in, and so impervious to good influences and good impressions, just as an uncircumcised ear (Jeremiah 6:10) is an ear which, from the same cause, hears imperfectly; and uncircumcised lips (compare Exodus 6:12, 30) are lips which open and speak with difficulty (Driver on Deuteronomy 10:16).

T. Lewis

4061. peritome -- circumcision
... circumcision. Part of Speech: Noun, Feminine Transliteration: peritome Phonetic
Spelling: (per-it-om-ay') Short Definition: circumcision Definition: circumcision ...
//strongsnumbers.com/greek2/4061.htm - 7k

203. akrobustia -- the prepuce, foreskin, hence uncircumcision
... Physical circumcision is the of God's covenant, representing the from God to by --
through (). ... The duty of physical circumcision of course did relate to .]. ...
//strongsnumbers.com/greek2/203.htm - 7k

4059. peritemno -- to cut around, circumcise
... Word Origin from peri and the same as tomos Definition to cut around, circumcise
NASB Word Usage circumcise (4), circumcised (10), circumcision (1), receive ...
//strongsnumbers.com/greek2/4059.htm - 8k

2487. ichnos -- a track
... Ro 4:12: "And the father of circumcision to those who not only are of the circumcision,
but who also follow in the (2487) of the (principle of) (4102 ) of our ...
//strongsnumbers.com/greek2/2487.htm - 7k

1986. epispaomai -- to draw over, to become as uncircumcised
... From epi and spao; to draw over, ie (with akrobustia implied) efface the mark of
circumcision (by recovering with the foreskin) -- become uncircumcised. ...
//strongsnumbers.com/greek2/1986.htm - 6k

2699. katatome -- concision, mutilation
... Word Origin from kata and temno (to cut) Definition concision, mutilation NASB Word
Usage false circumcision (1). mutilation, cutting in pieces. ...
//strongsnumbers.com/greek2/2699.htm - 6k

4139. mulah -- circumcision
... 4138, 4139. mulah. 4140 . circumcision. Transliteration: mulah Phonetic
Spelling: (moo-law') Short Definition: circumcision. Word ...
/hebrew/4139.htm - 6k

1118. Bimhal -- perhaps "son of circumcision," a descendant of ...
... Bimhal. 1119 . perhaps "son of circumcision," a descendant of Asher. Transliteration:
Bimhal Phonetic Spelling: (bim-hawl') Short Definition: Bimhal. ...
/hebrew/1118.htm - 6k

Circumcision
... II. THE CHRISTIAN YEAR Circumcision. [315]88 The ancient law departs
[316]89 To the Name of our salvation [317]90 Jesus! Name of ...
/.../the hymnal of the protestant episcopal church in the usa/circumcision.htm

Whether Circumcision was a Preparation For, and a Figure of ...
... OF CIRCUMCISION (FOUR ARTICLES) Whether circumcision was a preparation for, and
a figure of Baptism? ... But circumcision has no likeness to Baptism. ...
/.../aquinas/summa theologica/whether circumcision was a preparation.htm

Of the Circumcision of Christ.
... New Year. OF THE CIRCUMCISION OF CHRIST. Why should they such pain e'er
give Thee, Why inflict such cruel smart? Jesus, why should ...
/.../gerhardt/paul gerhardts spiritual songs/of the circumcision of christ.htm

Whether the Rite of Circumcision was Fitting?
... OF CIRCUMCISION (FOUR ARTICLES) Whether the rite of circumcision was fitting? Objection
1: It seems that the rite of circumcision was unfitting. ...
/.../aquinas/summa theologica/whether the rite of circumcision.htm

Concerning the Circumcision.
... Book IV. Chapter XXV."Concerning the Circumcision. The Circumcision [2694]
was given to Abraham before the law, after the blessings ...
/.../exposition of the orthodox faith/chapter xxv concerning the circumcision.htm

The Circumcision of Jesus
... XII. THE CIRCUMCISION OF JESUS. 1. PREPARATION FOR THE CIRCUMCISION. JOSEPHS FETCHS
THE PRIESTS FROM BETHLEHEM. ... 2. THE CIRCUMCISION OF CHRIST. THE NAME JESUS. ...
/.../emmerich/the life of the blessed virgin mary/xii the circumcision of jesus.htm

Whether Circumcision was Instituted in a Fitting Manner?
... OF CIRCUMCISION (FOUR ARTICLES) Whether circumcision was instituted in
a fitting manner? Objection 1: It seems that circumcision ...
/.../aquinas/summa theologica/whether circumcision was instituted in.htm

Of Circumcision (Four Articles)
... OF CIRCUMCISION (FOUR ARTICLES). We have ... viz. Circumcision, (2) those which
accompany Baptism, viz. Catechism and Exorcism. Concerning ...
/.../aquinas/summa theologica/of circumcision four articles .htm

Whether Circumcision Bestowed Sanctifying Grace?
... OF CIRCUMCISION (FOUR ARTICLES) Whether circumcision bestowed sanctifying grace?
Objection 1: It seems that circumcision did not bestow sanctifying grace. ...
/.../aquinas/summa theologica/whether circumcision bestowed sanctifying grace.htm

Circumcision Abolished.
... Hymn 2:134. Circumcision abolished. 1 The promise was divinely free, Extensive was
the grace; "I will the God of Abrah'm be, "And of his numerous race." ...
/.../watts/hymns and spiritual songs/hymn 0 176388889 circumcision abolished.htm

Circumcision (98 Occurrences)
... During the journey through the wilderness, the practice of circumcision fell into
disuse, but was resumed by the command of Joshua before they entered the ...
/c/circumcision.htm - 53k

Uncircumcision (19 Occurrences)
... Noah Webster's Dictionary 1. (n.) The absence or want of circumcision. 2. (n.) People
not circumcised; the Gentiles. Int. ... See CIRCUMCISION. Burton Scott Easton. ...
/u/uncircumcision.htm - 14k

Underwent (22 Occurrences)
... Romans 4:11 And he was given the sign of circumcision as a witness of the faith
which he had before he underwent circumcision: so that he might be the father ...
/u/underwent.htm - 12k

Foreskin (12 Occurrences)
... often euphemistically translated "uncircumcision"): (1) In the literal sense the
word is frequently mentioned owing to the rite of circumcision in vogue in ...
/f/foreskin.htm - 14k

Uncircumcised (48 Occurrences)
... See CIRCUMCISION. ... Romans 2:26 If therefore the uncircumcised keep the ordinances
of the law, won't his uncircumcision be accounted as circumcision? ...
/u/uncircumcised.htm - 25k

Circumcised (58 Occurrences)
... (WEY NIV). Acts 7:8 He gave him the covenant of circumcision. So Abraham became
the father of Isaac, and circumcised him the eighth day. ...
/c/circumcised.htm - 24k

Concision (1 Occurrence)
... katatome; ie, "mutilation"), a term used by Paul contemptuously of those who were
zealots for circumcision (Philippians 3:2). Instead of the warning, "Beware ...
/c/concision.htm - 8k

Reckoned (98 Occurrences)
... (WEY DBY YLT). Romans 2:26 If therefore the uncircumcision keep the ordinances of
the law, shall not his uncircumcision be reckoned for circumcision? ...
/r/reckoned.htm - 36k

Credited (19 Occurrences)
... Credited (19 Occurrences). Romans 2:26 If those who have not circumcision keep the
rules of the law, will it not be credited to them as circumcision? (BBE). ...
/c/credited.htm - 11k

Value (138 Occurrences)
... Romans 2:25 For circumcision indeed profits, if you are a doer of the law, but if
you are a transgressor of the law, your circumcision has become uncircumcision ...
/v/value.htm - 37k

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