Circumcision

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.

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 (Ex 12:48; Eze 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 (Ge 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 Ex 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 (Jos 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 (Ex 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 (Ge 4:15). It has been suggested, in the light of Isa 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 (Isa 49:16). On the other hand "cuttings in the flesh" are prohibited in Le 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 (Jos 5:3).

3. Spiritual Significance:

In Jer 9:25 and De 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 (Php 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" (Ac 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. (See commentaries 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" (Le 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" (Ex 6:30). Jeremiah charges his contemporaries with having their ear uncircumcised (Jer 6:10) and their heart (Jer 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 (Jer 6:10) is an ear which, from the same cause, hears imperfectly; and uncircumcised lips (compare Ex 6:12,30) are lips which open and speak with difficulty (Driver on De 10:16).

T. Lewis

• → Institution of Ge 17:10-14; Le 12:3; Joh 7:22; Ac 7:8; Ro 4:11
• → A seal of righteousness Ro 2:25-29; 4:11
• → Performed on all males on the eighth day Ge 17:12,13; Le 12:3; Php 3:5
• → Rite of, observed on the Sabbath Joh 7:23
• → A prerequisite of the privileges of the passover Ex 12:48
• → Child named at the time of Ge 21:3,4; Lu 1:59; 2:21
• → Neglect of, punished Ge 17:14; Ex 4:24
• → Neglected Jos 5:7
• → Covenant promises of Ge 17:4-14; Ac 7:8; Ro 3:1; 4:11; 9:7-13; Ga 5:3
• → Necessity of, falsely taught by Judaizing Christians Ac 15:1
• → Paul's argument against the continuance of Ro 2:25,28; Ga 6:13
• → Characterized by Paul as a yoke Ac 15:10
• → Abrogated Ac 15:5-29; Ro 3:30; 4:9-11; 1Co 7:18,19; Ga 2:3,4; 5:2-11; 6:12; Eph 2:11,15; Col 2:11; 3:11
• → INSTANCES OF
  • Abraham Ge 17:23-27; 21:3,4
  • Shechemites Ge 34:24
  • Moses Ex 4:25
  • Israelites at Gilgal Jos 5:2-9
  • John the Baptist Lu 1:59
  • Jesus Lu 2:21
  • Paul Php 3:5
  • Timothy Ac 16:3
• → FIGURATIVE Ex 6:12; De 10:16; 30:6; Jer 4:4; 6:10; 9:26; Ro 2:28,29; 15:8; Php 3:3; Col 2:11; 3:11
  • A designation of the Jews Ac 10:45; 11:2; Ga 2:9; Eph 2:11; Col 4:11; Tit 1:10
  • A designation of Christians Php 3:3

• Instituted by God Ge 17:9,10
• Described Ge 17:11; Ex 4:25
• Enforced by the law Le 12:3; Joh 7:22
• CALLED THE
  • Covenant of circumcision Ac 7:8
  • Circumcision in the flesh Eph 2:11
  • Concision Php 3:2
• A painful and bloody rite Ex 4:26; Jos 5:8
• Promises to Abraham previous to Ro 4:9,13
• A seal of the covenant Ge 17:11; Ro 4:11
• Introductory Jewish ordinances Ga 5:3
• Outward sign of Ro 2:28
• Inward grace Ro 2:29
• Necessary to enjoying the privileges of the Jewish State Ex 12:48; Eze 44:7
• WAS PERFORMED
  • On males home-born and bought Ge 17:12,13
  • On the eighth day Ge 17:12; Le 12:3
  • Even on the sabbath day Joh 7:22,23
  • With knives of flint Ex 4:25; Jos 5:3
  • By the heads of families Ge 17:23; Ex 4:25
  • By persons in authority Jos 5:3
  • In the presence of the family, &c Lu 1:58-61
• Accompanied with naming the child Ge 21:3,4; Lu 1:59; 2:21
• First performed on Abraham and his family Ge 17:24-27
• Not performed in the wilderness Jos 5:5
• Performed by Joshua at Gilgal Jos 5:2,7
• Punishment for neglecting Ge 17:14; Ex 4:24,26
• Without faith, vain Ro 3:30; Ga 5:6
• Without obedience, vain Ro 2:25; 1Co 7:19
• THE JEWS
  • Denominated by Ac 10:45; Ga 2:9
  • Held it unlawful to intermarry with those not of the Ge 34:14; Jud 14:3
  • Held no intercourse with those not of the Ac 10:28; 11:3; Ga 2:12
  • Despised as unclean those not of the 1Sa 14:6; 17:26; Mt 15:26,27; Eph 2:11,15
• Sometimes performed on slain enemies 1Sa 18:25-27; 2Sa 3:14
• Abolished by the gospel Eph 2:11,15; Col 3:11
• Performed on Timothy as a matter or expediency because of the Jews Ac 16:3
• Necessity of, denied by Paul Ga 2:3-5
• Necessity of, asserted by false teachers Ac 15:24; Ga 6:12; Tit 1:10
• Trusting to, a denial of Christ Ga 3:3,4; 5:3,4
• Paul denounced for opposing Ac 21:21
• Saints the true spiritual Php 3:3; Col 2:11
• ILLUSTRATIVE OF
  • Readiness to hear and obey Jer 6:10
  • Purity of heart De 10:16; 30:6
  • Purity of speech Ex 6:12