Circumcision as a Sign of Covenant in the Bible
Circumcision was established by God as a physical sign of the covenant made with Abraham and his descendants [1, 5]. This rite, involving the cutting of the foreskin, served as a distinctive mark for God's chosen people, signifying their consecration to Him [1].
The institution of circumcision is detailed in Genesis 17, where God commanded Abraham that every male among them should be circumcised as "a token of the covenant" [5]. This included Abraham himself, who was ninety-nine years old, and his thirteen-year-old son Ishmael, along with all males born in his household or bought with money [1]. The covenant of circumcision was a national ordinance, making it a necessary condition for Jewish nationality [1, 3]. Male children were to be circumcised on the eighth day after birth [3].
The Hebrew word for covenant, berith, means "a cutting," which some scholars connect to the ancient custom of cutting animals in two and parties passing between them to ratify an agreement [4, 6]. John Calvin notes that since circumcision is called "the covenant of God," it implies that the promise of grace was included within it, suggesting it was more than just an external profession [8].
While circumcision was a physical sign, its significance extended to an inward spiritual reality. The Apostle Paul, in Romans 2:29, speaks of "circumcision of the heart," indicating that true circumcision is not merely outward in the flesh but a matter of the spirit [2]. This distinction highlights that the physical act was meant to symbolize an internal commitment and faith.
The covenant with Abraham, of which circumcision was a sign, was established before Abraham was circumcised, indicating that the covenant was based on faith rather than the physical act itself [10]. Abraham's faith was credited to him as righteousness prior to his circumcision, making him the spiritual father of all who believe, whether circumcised or uncircumcised [10]. In the New Testament, circumcision is often contrasted with uncircumcision, particularly in discussions about inclusion in God's people [3]. The New Testament also refers to the "covenant of circumcision" (Acts 7:8) [2, 7]. The New Covenant, prophesied in Jeremiah 31:31-34, is presented as superior to the old covenant, addressing human weaknesses that the first covenant could not fully resolve [9].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: 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 ”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Circumcision — 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”
- Smith's Bible Dictionary “Smith's Bible Dictionary: 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 frequ”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Covenant — The Heb. berith means primarily "a cutting," with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. (Genesis 15; Jeremiah 34:18,19) In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used-- + Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between”
- Genesis “You shall be circumcised in the flesh of your foreskin. It will be a token of the covenant between me and you. -- Genesis 17:11”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Covenant — A contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19). The corresponding word in the New Testament Greek is diatheke, which is, however, rendered "testament" generally in the Authorized Version. It ought to be rendered, just as the word berith o”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 17:10: Every man child among you shall be circumcised--This was the sign in the Old Testament Church as baptism is in the New, and hence the covenant is called "covenant of circumcision" (Act 7:8; Rom 4:11). The terms of the covenant were these: on the one hand Abraham and his seed were to observe the right of circumcision; and on the other, God promised, in the event of such observance, to give them Canaan for a perpetual possession, to be a God to him and his posterity, and that in him and his seed all nations should be blessed.”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 21.14: to be said concerning circumcision; I will yet follow the order of the text, which I think more appropriate to the office of an interpreter. In the first place; since circumcision is called by Moses, the covenant of God, we thence infer that the promise of grace was included in it. For had it been only a mark or token of external profession among men, the name of covenant would be by no means suitable, for a covenant is not otherwise confirmed, than as faith answers to it. And it is common to all sacraments to have the word of Go”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 8:7: 8:7-13 The author quotes Jer 31:31-34, an Old Testament prophecy concerning the new covenant that includes a number of striking promises. Establishing the superiority of the new covenant lays a foundation for the argument in Heb 9:1–10:18 that the Son’s offering under the new covenant was superior to the offerings of the old covenant. 8:7 The first covenant, made at Sinai, was not faultless. It was not the end of God’s plan, because it didn’t solve human weaknesses (see 7:11-28; 8:9).”
- Romans (Protestant academic) “Tyndale House on Romans 4:11: 4:11-12 When God instituted circumcision, he called it “a sign of the covenant” between himself and Abraham (Gen 17:11). The covenant was already in place (Gen 12:1-3; 15:1-21; 17:1-8) even before Abraham was circumcised (Gen 17:9-14). This shows that the covenant was based on faith, not circumcision. So Abraham is the spiritual father of all people, whether circumcised (Jews) or uncircumcised (Gentiles), who have the same kind of faith Abraham had—that is, faith in God’s promises (Rom 4:13-25).”