Circumcision

Biblical Text

Circumcision first appears as an institution in Genesis 17. When God made a covenant with Abraham, He commanded that every male in his household be circumcised and made this the token, or attesting sign, of the covenant. A male child was to be circumcised when he was eight days old, and any male who was not circumcised was to be cut off from his people (Genesis 17:10-14). At that time Abraham was ninety-nine years old and Ishmael was thirteen (Hagar and Ishmael), while Isaac was circumcised when he was eight days old (Genesis 21:4).

Other major texts include the following:

• Exodus 4:24-26: Zipporah circumcises her son. Interpretations of this passage vary.
• Exodus 12:48: Only those who had been circumcised could eat the Passover meal.
• Leviticus 12:3: The law prescribed that circumcision be performed on the eighth day after a child's birth.
• Joshua 5:2-9: The generation born in the wilderness is circumcised after entering Canaan. God declared, "This day have I rolled away the reproach of Egypt from off you," and for this reason the place was named Gilgal.

Background and Terminology

The Hebrew verb for circumcision is mul, meaning "to cut." The New Testament Greek term peritomē means "a cutting around." In the ancient Near East, other peoples, including the Egyptians, are known to have practiced circumcision, and Jeremiah 9:25-26 likewise mentions several neighboring nations together. In Israel, however, circumcision was the mark of belonging to the covenant people. For this reason the Philistines were called "uncircumcised" (1 Samuel 17:26).

Circumcision of the Heart and Its Reception in the New Testament

The Old Testament already called for more than physical circumcision, commanding, "Circumcise therefore the foreskin of your heart" (Deuteronomy 10:16; see also Deuteronomy 30:6; Jeremiah 4:4). In the New Testament, John the Baptist and Jesus were circumcised on the eighth day in accordance with the law (Luke 1:59; Luke 2:21).

In the early church, whether Gentile believers also had to be circumcised was a major point of controversy (Acts 15:1). The Council of Jerusalem decided not to impose circumcision on Gentiles. Paul circumcised Timothy (Acts 16:3) but did not compel Titus to be circumcised (Galatians 2:3).

Paul explained circumcision along the following lines:

• True circumcision is that of the heart (Romans 2:28-29).
• Abraham was justified by faith before he was circumcised, and circumcision is a seal confirming that righteousness (Romans 4:9-12).
• In Christ neither circumcision nor uncircumcision avails anything (Galatians 5:6; Galatians 6:15).
• Colossians 2:11-12 places "the circumcision of Christ" alongside baptism.

Interpretations and Points of Debate

• Reformed traditions, including Presbyterianism: Following covenant theology, these traditions view circumcision and baptism in continuity as signs of the same covenant. Just as children received circumcision in the Old Testament, the children of believers are to receive baptism; this is cited as a basis for infant baptism. Question 74 of the Heidelberg Catechism also reflects this reasoning. Methodists and Anglicans likewise practice infant baptism.
• Baptists: Baptists hold that circumcision was the sign of Israel as a people defined by physical descent. They maintain that the new covenant counterpart to circumcision is the circumcision of the heart through regeneration by the Holy Spirit, and that baptism (immersion) is to be received after a person's own profession of faith. This is treated in more detail in the infant baptism debate.
• It is often added that circumcision was instituted for hygienic reasons, but the biblical text presents circumcision only as a sign of the covenant and says nothing about a hygienic purpose. In everyday Korean usage, medical circumcision is sometimes also called harye (the biblical term), but it is a medical procedure rather than a religious rite.

In the Korean Church

No denomination in the Korean church practices physical circumcision. In preaching, "circumcision of the heart" is chiefly treated as a theme calling for repentance and inward transformation. The circumcision at Gilgal in Joshua 5 is also frequently cited in connection with spiritual preparation before a new beginning.