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Concept

Circumcision

खतना·Khatna

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 (Gen. 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 (Ex. 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 (Josh. 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 (Judg. 14:3; 15:18; 1 Sam. 14:6; 17:26; 2 Sam. 1:20; Ezek. 31:18).

As a rite of the church it ceased when the New Testament times began (Gal. 6:15; Col. 3:11). Some Jewish Christians sought to impose it, however, on the Gentile converts; but this the apostles resolutely resisted (Acts 15:1; Gal. 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 (Gal. 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 (Isa. 52:1). We read of uncircumcised lips (Ex. 6:12, 30), ears (Jer. 6:10), hearts (Lev. 26:41). The fruit of a tree that is unclean is spoken of as uncircumcised (Lev. 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 (Gal. 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 (Deut. 10:16; 30:6; Ezek. 44:7; Acts 7:51; Rom. 2:28; Col. 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.

Source:Easton's Bible Dictionary (1897)Public domain

Original language

Key verses

Also in Smith's Bible Dictionary (1863)

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)

Source: Smith’s Bible Dictionary (1863) · Public domain

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In simple words

Circumcision was a physical sign God gave to Abraham and his descendants, marking them as His special people under a covenant. It involved removing the foreskin and was meant to symbolize their dedication to God and a promise of spiritual purity, which later found its true meaning in faith in Jesus Christ.

Historical context

The practice of circumcision originated with Abraham in Genesis 17, when God commanded him to circumcise himself, his son Ishmael, and all males in his household as an everlasting covenant sign. This was to be performed on the eighth day for all male descendants. This practice was re-established and codified under the Mosaic Law (Leviticus 12:3), becoming a fundamental requirement for all Israelite males and any proselytes wishing to join the covenant community (Exodus 12:48). After the Babylonian exile, it became an even stronger marker of Jewish identity in a foreign land. In the New Testament, circumcision became a central theological debate, as early Jewish Christians insisted Gentile converts must be circumcised to be saved (Acts 15). The Apostle Paul vehemently argued that salvation is by grace through faith in Christ, not by adherence to the Law or physical circumcision (Galatians 2-5; Romans 2-4), reinterpreting its true meaning as an inward spiritual transformation rather than an outward physical act.

Cultural context

In ancient Near Eastern cultures, circumcision was practiced by various groups (Egyptians, Edomites, Moabites, Ammonites), often as a rite of passage, for hygiene, or as a tribal mark. However, for Israel, it carried unique theological significance. It was not merely a cultural practice but a divine commandment and the inviolable sign of the Abrahamic covenant. It distinguished Israel from most uncircumcised Gentiles (like the Philistines), reinforcing their identity as a holy nation set apart for Yahweh. Neglecting circumcision, as seen with Moses' son (Exodus 4:24-26), could result in divine judgment, highlighting its critical role in maintaining covenant fidelity and community membership. It was a tangible, permanent mark that affirmed one's inclusion in God's chosen family and all the blessings and responsibilities that entailed.

Symbolism

Biblically, circumcision symbolized several key theological concepts: 1) **Covenant Membership**: It was the physical sign of being part of God's covenant with Abraham and his descendants. 2) **Separation and Holiness**: It marked Israel as a people set apart from the nations for God. 3) **Purity and Cleansing**: While physical, it pointed to a deeper need for moral and spiritual cleansing, a 'circumcision of the heart' (Deuteronomy 10:16; Jeremiah 4:4). 4) **New Life/Regeneration**: In the New Testament, it foreshadows the spiritual cutting away of the sinful nature (Colossians 2:11-12) and identification with Christ's death and resurrection through baptism, leading to a new creation (Galatians 6:15).

For today

For Christians today, physical circumcision is not a requirement for salvation or membership in God's covenant people, as explicitly taught by the Apostle Paul (Galatians 5:6). Instead, the biblical concept of circumcision finds its fulfillment in the 'circumcision of the heart' (Romans 2:29), which refers to an inner, spiritual transformation wrought by the Holy Spirit. This spiritual circumcision signifies the putting off of the sinful nature and being made new in Christ (Colossians 2:11-12). Modern application involves recognizing that true righteousness and identity with God come through faith in Jesus, not through external rituals or human effort. It calls believers to live lives marked by inward purity, obedience, and love, demonstrating a heart truly dedicated to God. This inward spiritual reality is symbolized and initiated through water baptism, which, like circumcision, marks identification with Christ and entrance into the New Covenant community.

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