Circumcision. Romans
2:25-29
The focal
point of Paul’s discussion here comes down to circumcision, and that is because
in second temple Judaism the rite of circumcision had become a symbol of one’s
identification with Abraham and the Abrahamic
covenant which was viewed as salvific. They believed
that if they were in right relationship to God through the covenant with
Abraham then they were saved. The were counting on
obedience to the Law to get them into heaven. The mistake that is made is that
they are identifying a position of privilege in relation to knowledge about God
and God’s revelation as equivalent to a position of salvation. Yet all of those
blessings that God gave the Jewish people were designed to teach them about God
so that they could then have salvation. Those privileges in and of themselves
did not save them.
Then we have
seen that Paul focused in on circumcision. Romans
Circumcision
is an external physical procedure. There is a lot of parallel between the
Jewish reliance on the external action of circumcision and the Christian
reliance on the external ritual of baptism. The idea in both cases is that if I
have participated in this external ritual then that is what is effective or
efficacious in justifying me or saving me; and it is putting the emphasis on what
I do rather than on what someone else does on my behalf. We need to pay
attention to is how within second
The
significance of circumcision is that it was the external sign of the Abrahamic covenant, just as water baptism is an external
sign of being a Christian. It is not what makes one a Christian and if you are
not baptized you are still justified or saved. The last part of the sixteenth
chapter of Mark is frequently debated over its textual veracity—whether this is
part of the original Gospel of Mark. The Majority Text as well as Textus Receptus both include this ending. Mark
The ritual
of circumcision was introduced when God established or cut a covenant with
Abraham. Genesis
Genesis
17:12 NASB “And every male among you who is eight days old shall be
circumcised throughout your generations, a {servant} who is born in the house
or who is bought with money from any foreigner, who is not of your descendants.
[13] A {servant} who is born in your house or who is bought with your money
shall surely be circumcised; thus shall My covenant be
in your flesh for an everlasting covenant.” The covenant is an everlasting covenant—not
because a person is circumcised but because that is God’s will. It was a gift given,
a possession, a title deed that is non-refundable, non-reversible. A sign that
one owned that was that he was circumcised. [14] “But an uncircumcised male who
is not circumcised in the flesh of his foreskin, that person shall be cut off
from his people; he has broken My covenant.” That
meant to be removed by death—it was a death penalty.
Circumcision
doesn’t originate with this. It had been practiced by different cultures,
different peoples, at different times long before Abraham. There is evidence
among Egyptians and among most of western Semitic people. It was often a
practice that related to puberty but it didn’t have a spiritual significance.
God takes a practice that is already present (as He does with baptism; other
religious groups baptized) and assigns it a particular meaning and significance
in relation to His plan.
We need to understand
how second
Encyclopedia
of Judaism (Jacob Noister): Article on circumcision. He
goes to a passage in Ezekiel:
Ezekiel 16:1
NASB “Then the word of the LORD came to me, saying, [2] ‘Son of man, make known to Jerusalem her
abominations [3] and say, ‘Thus says the Lord GOD to Jerusalem, “Your origin and your birth
are from the land of the Canaanite, your father was an Amorite and your mother
a Hittite. [4] “As for your birth, on the day you were born your navel cord was
not cut, nor were you washed with water for cleansing; you were not rubbed with
salt or even wrapped in cloths. [5] No eye looked with pity on you to do any of
these things for you, to have compassion on you. Rather you were thrown out
into the open field, for you were abhorred on the day you were born. [6] When I
passed by you and saw you squirming in your blood, I said to you {while you
were} in your blood, ‘Live!’” This is the grace of God calling out Abraham,
nurturing the nation through the period of the patriarchs and then bringing
them eventually out of
From the article:
Regarding Ezekiel 16:6 he says, This is cited prominently in today’s prayer at
the Bris service but it occurs also in second century
[AD] sources
[which shows it obviously reflects the thinking preceding that, i.e. the period
during the time of Christ] within the context again of an anti-Christian
polemic.” So the context found in the prayer book has been modified from what
it was so that it is set against what Christianity had come to teach at that
time.” Then he cites the verses here and comments, “It’s
significance in the context of the debate on the efficacy of works over faith
is evident from the following second century Midrash.”
In other words, what he is saying is that by the early second century within
Judaism we have come to understand that the Christians are saying that faith
alone is all you need, and we are saying it is works—God is going to be
impressed by what we do.
Here’s what
we have in the second century Midrash: “Rabbi [………..]
used to say, Behold it says, I passed by you and
looked at you and saw it was a time of love [Ezekiel 16:8].” How is he going to
interpret that? “This means the time had arrived for God’s vow to Abraham to be
fulfilled, namely that He would save His children.” He has cast this totally
within the context of salvation. “But as yet they had no commandments to
perform by virtue of which they might merit redemption. As it says, ‘Your breasts were fashioned and your hair had grown but you
were naked’”—meaning that they were naked of all commandments. Where do we see
that in the passage? We don’t. This is what happened by the time of late second
In Judaism
as in Christianity wine symbolizes blood. “At any rate the symbolic value of
circumcision as an act of salvation is evident throughout our second century
sources. It is the sign of the covenant that saves.” As we have seen, Abraham
was already saved. He had been given the promise of the covenant long before
there is any circumcision. Circumcision was the sign of something already accomplished
just as baptism for the Christian is a depiction of something that is already
accomplished, not the means to get salvation. “The blood drawn in the act is
equivalent to the blood of the Pascal lamb” (What Christianity understands is
that the Passover lamb is a picture of Jesus Christ. This is what John the
Baptist indicated when he said, “Behold the Lamb of God who takes away the sin
of the world.”) that the Israelites smeared ion the
door posts to warn off the angel of death [there’s no angel mentioned in Exodus;
only God] on the night the firstborn Egyptians were slaughtered. It is a
paradigmatic salvific example of a good work
practiced in every generation from Abraham on. As such it has commanded the
universal allegiance of Jews throughout history.”
What about
modern times? Things have changed. He writes: “Again in our time the issue has
been addressed, this time on different grounds. Nineteenth century opposition
to circumcision within the Jewish community was rooted in evolution…” Interesting!
They don’t believe there is a God anymore, they don’t believe in objective
revelation; so within reformed Judaism they’ve thrown out the objective truth
and the reality of God’s commandments—something that just sort of got cobbled
together in their tradition—and so they don’t need it anymore. “… as from the assumption that a mature Judaism could safely
tear away this dysfunctional ritual of its use. For many, therefore,
circumcision now is hardly the central act of faith that it once was. Almost no
one anymore is aware of the salvific symbolism it
once contained: the blood that saves (the parallelism between the circumcision
blood and the Pascal lamb), the very real hopes once invested in the child as a
potential Messiah or the ritual symbolism of sacrifice that dominated centuries
of rabbinic thought. But the rite still maintains its hold on the popular
imagination, at least in most circles.”
Genesis 21:4
NASB “Then Abraham circumcised his son Isaac when he was eight days
old, as God had commanded him.” He obeys the command. The next time we have
circumcision mentioned is in Genesis 34:13-16 NASB “Jacob’s sons
answered Shechem and his father Hamor
with deceit, because he had defiled Dinah their sister. [14] They said to them,
‘We cannot do this thing, to give our sister to one who is uncircumcised, for
that would be a disgrace to us. [15] Only on this {condition} will we consent
to you: if you will become like us, in that every male of you be circumcised, [16]
then we will give our daughters to you, and we will take your daughters for
ourselves, and we will live with you and become one people.’” They don’t really
mean that but they are setting up a military strategy whereby they massacre all
the males in Shechem.
The next
time it is mentioned is in Exodus 4:24-26, the circumcision of Moses’ son. NASB
“Now it came about at the lodging place on the way that the LORD met him and sought to put him to death”—because
he hasn’t circumcised his son. The reason this circumcision has to happen is
because it is a sign that the descendents of Abraham have been distinguished or
set apart, from the rest of humanity. It is their positional sanctification, so
to speak, just as in the New Testament baptism is a picture of our positional
sanctification and being set apart in Christ. [25] “Then Zipporah
took a flint and cut off her son’s foreskin and threw it at Moses’ feet, and
she said, ‘You are indeed a bridegroom of blood to me.’ [26] So He let him
alone. At that time she said, ‘{You are} a bridegroom
of blood”—because of the circumcision.’” Now it is okay for Moses to go about
his task because he had to be one who was obedient to God.
Next is in
Exodus 12:44-48 in relation to the first Passover. The uncircumcised could not
eat the Passover meal. NASB “but every man’s slave purchased with
money, after you have circumcised him, then he may eat of it. [48] “But if a
stranger sojourns with you, and celebrates the Passover to the LORD, let all his males be circumcised, and
then let him come near to celebrate it; and he shall be like a native of the land.
But no uncircumcised person may eat of it.” God is serious about this. You can’t
participate in these rituals unless you have become positionally
set apart—indicated by circumcision.
Leviticus
12:2, 3 gives us some of the details of circumcision. “Speak to the sons of
Israel, saying: ‘When a woman gives
birth and bears a male {child,} then she shall be unclean for seven days, as in
the days of her menstruation she shall be unclean. On the eighth day the flesh
of his foreskin shall be circumcised.’”
But then we
start getting to the spiritual significance of the physical act in Leviticus 26:41.
This is the chapter that outlines the various stages of divine judgment upon
This is
confirmed by the next use which is in Deuteronomy 10:16 NASB “So
circumcise your heart, and stiffen
your neck no longer.” It is not physical, it is spiritual. “Stiff-necked” is an
attitude of rebellion and arrogance towards God. The issue is obedience and
submission to God.
God promises
that there will be a time when He will bring them back to the land. Deuteronomy
28:45 NASB “So all these curses shall come on you and pursue you and
overtake you until you are destroyed, because you would not obey the LORD your God by keeping His commandments and
His statutes which He commanded you. [46] They shall become a sign and a wonder
on you and your descendants forever. [47] Because you did not serve the LORD your God with joy and a glad heart, for
the abundance of all things…” So they are going to come under judgment. But the
hope is then defined in chapter thirty.
Deuteronomy
30:1 NASB “So it shall be when all of these things have come upon
you, the blessing and the curse which I have set before you, and you call
{them} to mind in all nations where the LORD your God has banished you, [2] and you return [shub] to the LORD your God and obey Him with all your heart
and soul according to all that I command you today, you and your sons, [3] then
the LORD your God
will restore you from captivity, and have compassion on you, and will gather
you again from all the peoples where the LORD your God has scattered you.” But there has to be an internal
change. [6] “Moreover the LORD your God will circumcise your heart and the heart of your
descendants, to love the LORD your God with all your heart and with all your soul, so that you
may live.” This is the new covenant. This is related to what is stated in
Ezekiel 36:25ff where God says in relation to this future time NASB “Then
I will sprinkle clean water on you, and you will be clean; I will cleanse you
from all your filthiness and from all your idols. [26] Moreover, I will give
you a new heart and put a new spirit within you; and I will remove the heart of
stone from your flesh and give you a heart of flesh.” The picture of
circumcision is the removal of flesh. That’s the sin nature. [27] “I will put
My Spirit within you and cause you to walk in My
statutes, and you will be careful to observe My ordinances. [28] You will live
in the land that I gave to your forefathers; so you will be My
people, and I will be your God.”
Jeremiah
9:24, 25 NASB “but let him who boasts boast of this, that he
understands and knows Me [not ritual but personal relationship], that I am the LORD who exercises lovingkindness,
justice and righteousness on earth; for I delight in these things,” declares
the LORD. Behold,
the days are coming,” declares the LORD, “that I will punish all who are circumcised and yet
uncircumcised”—people who were physically circumcised but not circumcised in
their heart.