In the Bible the practice of circumcision began in Genesis 17 as a sign of the covenant between God and Abraham. God promised Abraham a land and, through a son yet to be conceived, numerous descendants, from whom kings would come. Blessing would come upon Abraham and through him to all nations (Gn 12:1–3). After the covenant was formally inaugurated (Gn 15), God sealed it, ordering Abraham to be circumcised along with all the males in his household (Gn 17:9–13).

Circumcision was to be an expression of faith that God’s promises would be realized. Because Abraham’s faith had lapsed (Gn 16) even after he had seen the awesome display of God’s majesty (Gn 15:9–17), a permanent reminder of God’s covenant promises was placed on his body and the bodies of his male descendants (Gn 17:11). This sign was so closely related to God’s covenant promise that the rite itself could be termed the “covenant” (Gn 17:10; Acts 7:8).

Circumcision was to be performed on the eighth day after birth (Gn 17:12; Lv 12:1–3; see Gn 21:4; Lk 1:59; 2:21; Acts 7:8; Phil 3:5), customarily by the boy’s father (Gn 17:23; 21:4; Acts 7:8), at which time a name would be given (Lk 1:59; 2:21). Flint knives were used in the early days (Ex 4:25; Jos 5:2, 3). Later the rite was carried out by a trained practitioner called a mohel. Medical research has determined that prothrombin, a substance in the blood that aids in clotting, is present in greater quantity on the eighth day than at any other time in life.

Theological Meaning. Circumcision had to do with the fulfillment of God’s promise concerning Abraham’s descendants (Gn 17:9–12). Because it was applied to the reproductive organ, the sign involved the propagation of the race. Its application to the eight-day-old infant demonstrates the gracious character of God’s promise to Abraham’s descendants and indicates that God’s people are in need of cleansing grace from birth (Lv 12:1–3). The promises of the covenant were reaffirmed to each generation before the recipients were able to respond in either faith or unbelief; nothing in the hearts of the chosen people could either bring about or thwart the ultimate fulfillment of the promises given to Abraham and his posterity.

In the Bible the practice of circumcision began in Genesis 17 as a sign of the covenant between God and Abraham. God promised Abraham a land and, through a son yet to be conceived, numerous descendants, from whom kings would come. Blessing would come upon Abraham and through him to all nations (Gn 12:1–3). After the covenant was formally inaugurated (Gn 15), God sealed it, ordering Abraham to be circumcised along with all the males in his household (Gn 17:9–13).

Circumcision was to be an expression of faith that God’s promises would be realized. Because Abraham’s faith had lapsed (Gn 16) even after he had seen the awesome display of God’s majesty (Gn 15:9–17), a permanent reminder of God’s covenant promises was placed on his body and the bodies of his male descendants (Gn 17:11). This sign was so closely related to God’s covenant promise that the rite itself could be termed the “covenant” (Gn 17:10; Acts 7:8).

Circumcision was to be performed on the eighth day after birth (Gn 17:12; Lv 12:1–3; see Gn 21:4; Lk 1:59; 2:21; Acts 7:8; Phil 3:5), customarily by the boy’s father (Gn 17:23; 21:4; Acts 7:8), at which time a name would be given (Lk 1:59; 2:21). Flint knives were used in the early days (Ex 4:25; Jos 5:2, 3). Later the rite was carried out by a trained practitioner called a mohel. Medical research has determined that prothrombin, a substance in the blood that aids in clotting, is present in greater quantity on the eighth day than at any other time in life.

Theological Meaning. Circumcision had to do with the fulfillment of God’s promise concerning Abraham’s descendants (Gn 17:9–12). Because it was applied to the reproductive organ, the sign involved the propagation of the race. Its application to the eight-day-old infant demonstrates the gracious character of God’s promise to Abraham’s descendants and indicates that God’s people are in need of cleansing grace from birth (Lv 12:1–3). The promises of the covenant were reaffirmed to each generation before the recipients were able to respond in either faith or unbelief; nothing in the hearts of the chosen people could either bring about or thwart the ultimate fulfillment of the promises given to Abraham and his posterity.

Theological Meaning. Circumcision had to do with the fulfillment of God’s promise concerning Abraham’s descendants (Gn 17:9–12). Because it was applied to the reproductive organ, the sign involved the propagation of the race. Its application to the eight-day-old infant demonstrates the gracious character of God’s promise to Abraham’s descendants and indicates that God’s people are in need of cleansing grace from birth (Lv 12:1–3). The promises of the covenant were reaffirmed to each generation before the recipients were able to respond in either faith or unbelief; nothing in the hearts of the chosen people could either bring about or thwart the ultimate fulfillment of the promises given to Abraham and his posterity.

Jesus recognized the cleansing significance of circumcision (Jn 7:22, 23), contrasting the rite with his healing ministry that made a man completely well and therefore ceremonially “clean.” Just before he was stoned, Stephen referred to the covenant of circumcision, charging that his Jewish accusers, like their ancestors, were stiff-necked and uncircumcised in heart and ears, always resisting the Holy Spirit (Acts 7:8, 51).

In the time of Christ many Jews misunderstood the significance of circumcision, believing that the physical act was necessary for and a guarantee of salvation. Thus for Jews the observance became not only a symbol of religious privilege, but a source of racial pride (Phil 3:4–6). These Jews associated the ceremony with the Mosaic Law rather than the promise to Abraham (Jn 7:22; Acts 15:1).

Paul and the other apostles followed Moses and the OT prophets in teaching that true circumcision was a matter of the heart. The teaching of the NT goes further to affirm that a faithful believer, though physically uncircumcised, is regarded by God as circumcised, “for he is not a real Jew who is one outwardly, nor is true circumcision something external and physical” (Rom 2:26–29). Both Jews and Gentiles are saved by grace (Acts 15:11) and circumcised and uncircumcised alike are justified on the ground of their faith, apart from works of the law (Rom 3:28–30).

Abraham served as an example of a person whose faith “was reckoned to him as righteousness” (Rom 4:3; see Gn 15:6). Paul argued that both Gentiles and Jews are justified by faith, because Abraham was accounted righteous before he was circumcised. Abraham did not receive circumcision to obtain righteousness, but as a “sign or seal of the righteousness which he had by faith while he was still uncircumcised.”

No Christian need either be circumcised or seek to remove the marks of his circumcision for spiritual reasons, for “neither circumcision counts for anything nor uncircumcision”; what matters is “keeping the commandments of God” in the heart (1 Cor 7:18, 19), or “faith working through love” (Gal 5:6), and most of all that believers are “a new creation” (Gal 6:15). For this reason there can be no racial distinctions among Christians (Col 3:11), for all who are Christ’s are Abraham’s offspring (Gal 3:28, 29).

The circumcision of the new covenant believer is accomplished “in the circumcision of Christ”—a circumcision “made without hands” as that person is “buried with him in baptism” and “raised with him through faith” (Col 2:11, 12).

Thus, Abraham is the father of all who believe without being circumcised, as well as those who are circumcised but also follow the example of Abraham’s faith (Rom 4:9–12; see Gal 3:6–9).

No Christian need either be circumcised or seek to remove the marks of his circumcision for spiritual reasons, for “neither circumcision counts for anything nor uncircumcision”; what matters is “keeping the commandments of God” in the heart (1 Cor 7:18, 19), or “faith working through love” (Gal 5:6), and most of all that believers are “a new creation” (Gal 6:15). For this reason there can be no racial distinctions among Christians (Col 3:11), for all who are Christ’s are Abraham’s offspring (Gal 3:28, 29).

The circumcision of the new covenant believer is accomplished “in the circumcision of Christ”—a circumcision “made without hands” as that person is “buried with him in baptism” and “raised with him through faith” (Col 2:11, 12).