Romans 2: Romans: Romans 2:25-Disobedience to the Law Negates the Value of Circumcision

Transcription

1 Romans 2:25-29 Romans: Romans 2:25-Disobedience to the Law Negates the Value of Circumcision As we have been noting, the twelfth and final principle of divine judgment is contained in Romans 2:17-29, namely, that God judges according to reality and without regard of racial background or religious profession. The Jews erroneously, presumptuously and arrogantly thought that they would enter the kingdom of heaven because of their racial background as Jews and circumcision as well as the privileges that God had given to them such as possessing the Law given to Moses. In Romans 2:17-19, Paul destroys their false security, which was based upon six privileges God had given to them, which did not produce obedience in the Jews but rather arrogance towards their relationship with the Gentiles. In Romans 2:19-20, the apostle Paul lists four pretensions of the Jew and in Romans 2:20c, Paul teaches that this arrogance is based upon having in the Law the embodiment of knowledge and of the truth. In Romans 2:21-23, Paul poses five rhetorical questions to the self-righteous, unsaved Jew, which exposes their hypocrisy. Then, in Romans 2:24, Paul teaches his unsaved Jewish audience that their hypocritical conduct as a nation caused the unsaved Gentiles to blaspheme the reputation of the character of the person of God. In Romans 2:25, Paul teaches his unsaved, self-righteous Jewish audience that circumcision can not deliver them from eternal condemnation since disobedience to the Law negates the value of circumcision. Rabbi Menachem, commenting on Book of Moses writes, Our Rabbis have said that no circumcised man will see Hell. Another rabbinic saying was Circumcision saves from Hell. The Midrash (Jewish traditions compiled about 200AD, basic part of the Talmud) Tillim says, God swore to Abraham that no one who was circumcised should be sent to Hell. The Midrash also taught that Abraham sits before the gate of hell and never allows any circumcised Israelite to enter. Therefore, we can see that the rabbis taught a false gospel declaring that the ritual of circumcision guarantees entrance into the kingdom of heaven. They taught that God will judge the Gentiles by one standard and the Jews with another. In Romans 2:17-24, Paul addresses his unsaved Jewish audience with regards to their arrogance related to their racial background as well as their being the recipients and custodians of the Old Testament Scriptures. In Romans 2:25-29, Paul addresses the issue of circumcision with his unsaved Jewish audience William E. Wenstrom, Jr. Bible Ministries 1

2 Romans 2:25 teaches his unsaved, self-righteous Jewish audience that circumcision can not deliver them from eternal condemnation since disobedience to the Law negates the value of circumcision. This passage teaches the principle that Jewish disobedience with the ritual of circumcision is meaningless and unrighteousness in the eyes of God. Dr. Thomas L. Constable commenting on Romans 2:25-27 makes the following insightful comment, he writes, Next to the Mosaic Law the Jews boasted almost equally in their circumcision. Some of them believed that God would not permit any circumcised male to enter perdition. They felt this rite guaranteed their acceptance by God (as some Christians believe baptism guarantees salvation). Paul reminded such people that reality is more important than profession and obedience more vital than testimony. Circumcision would not shield them from God's wrath if they failed to do all He commanded.... in contrast to Jewish teachers, who held that only a radical decision to renounce the covenant invalidated one's circumcision, Paul argues that simple transgression of the law can have the same effect. In our day cans and bottles have labels on them to indicate what is inside. Circumcision was a label and implied that the Jew was obedient to God. However if he was not completely obedient the label was not only worthless but deceptive. The contents of the can are more important than the label. Similarly if a Gentile was completely obedient to God the absence of the label of circumcision was not of major consequence. The Jews had put more emphasis on the presence of the label than on the contents of the can. Paul's point was that disobedience brings condemnation and perfect obedience theoretically brings salvation, regardless of whether one is a Jew or a Gentile (Notes on Romans; 2006 Edition; page 24). In order to gain a greater insight into the impact of Paul s words in Romans 2:25-29 that were addressed to his unsaved, self-righteous Jewish audience, on Thursday evening, we studied the meaning and purpose of circumcision and on Sunday we noted the controversy that it caused in the first century apostolic church. In Romans 2:25, Paul is arguing with his unsaved Jewish audience that physical circumcision does not guarantee entrance into the kingdom of heaven and can never deliver them from eternal condemnation. Romans 2:25, For indeed circumcision is of value if you practice the Law; but if you are a transgressor of the Law, your circumcision has become uncircumcision. For is the post-positive conjunction gar (gavr), which is a compound of two particles: (1) Ge (gev ) (2) Ara (a#ra). According to its composition, ge and ara, gar is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, the 2007 William E. Wenstrom, Jr. Bible Ministries 2

3 thing is first affirmed by the particle ge, and then is referred to what precedes by the force of the particle ara. Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added. Consequently, there arises the causal or argumentative force of the particle, for or some previous declaration is explained, then gar takes on an explicative force: for, the fact is, namely. Thus the force of the particle is either: (1) Conclusive (2) Demonstrative (3) Explicative (4) Declaratory. The use of the particle in the New Testament does not differ from that in the classics and is found in all forms of Greek literature from the time of Homer. There are 1042 occurrences in the New Testament and is the fourth most common conjunction in the New Testament after kai, de, and hoti. From Homer onward, gar is the most common causal particle and in the New Testament it is the second most common. Liddell and Scott list the following usage and meanings for the word in the classical period (page 338): (1) Introducing the reason or cause of what precedes, for, but frequently in explanations of that which is implied in the preceding clause. (2) In simple explanations especially after a pronoun or demonstrative adjective (3) Frequently in introducing proofs or examples (4) To introduce a detailed description or narration already alluded to (5) In answers to questions or statements challenging assent or denial, yes...no (6) By inversion preceding the fact explained, since, as (7) In elliptical phrases, where that of which gar gives the reason is omitted, and must be supplied (8) To confirm or strengthen something said, for (9) In conditional propositions where the condition is omitted, else (10) In abrupt questions, why, what, generally after interrogative particles (11) To strengthen a wish (12) Joined with other particles where gar gives the reason of a clause to be supplied between alla and itself. Bauer, Gingrich and Danker list the following usages and meanings (A Greek- English Lexicon of the New Testament and Other Early Christian Literature pages ): (1) Cause or reason, for (2) Used with other particles and conjunctions (a) Kai gar: for, for also, for even (b) Gar kai: for also, for precisely (c) Te gar: for indeed (d) Oute gar: for neither-nor (3) Repeated occurring twice either to introduce several arguments for the same assertion, or to have one clause confirm the other, or to have various assertions of one and the same sentence confirmed one after the other (4) The general is confirmed by the specific (5) Often in questions where the English idiom leaves the word untranslated, adds then, pray, or prefixes what. Or why. To the question (6) Explanatory, for, you see (7) Inferential: certainly, by all means, so, then (8) Expressing continuation or connection William E. Wenstrom, Jr. Bible Ministries 3

4 The New Thayer's Greek-English Lexicon list the following usages and meanings (pages ): (1) Its primary and original conclusive force is seen in questions (in Greek writings also in exclamations) and answers expressed with emotion; where according to the connection, it may be freely represented by assuredly, verily, forsooth, why, then, etc. (2) It adduces the cause or gives the reason of a preceding statement or opinion. (3) It serves to explain, make clear, illustrate, a preceding thought or word: for, that is, namely. The Exegetical Dictionary of the New Testament lists the following usages and meanings (volume 1, pages : (1) Indicating a causal relation between two statements, whereby the second statement gives a reason for or explains the first. (2) A gar clause can also be parenthetically inserted as a preliminary remark or as a digression in the statement that is being substantiated and a sequence of several gar clauses can also address several points in a single preceding clause. (3) More often gar assumes a reaction on the part of the hearer to some incident and gives, in its clause, the reasons for this reaction. (4) In questions gar generally expresses a reason: then, namely. (5) In idou gar, amen gar, and lego gar humin, the particle gar is generally understood to express grounds. (6) In some questions gar does not express grounds but serves rather to intensify a question and so can be translated then. (7) Gar expresses with the intensification (ge) an inference (ara) drawn from the preceding situation. (8) In assertions as well gar occasionally intensifies when it follows a question, actual or assumed. (9) In some cases gar apparently neither expresses grounds nor functions as an intensifier but might be that a meaningless connecting particle. Dana and Mantey quoting Kuhner list the following usages and meanings (A Manual Grammar of the Greek New Testament pages ): (1) Ground or reason (2) Explanation (3) Confirmation or assurance (4) For (5) That is, for example (6) Indeed, certainly. They list the following 4-fold usage: (1) Illative: for (2) Interjectional: why (3) Explanatory: for instance, now (4) Emphatic: but really, certainly, indeed, in fact. A more exhaustive list of usages and meanings for the word would be as follows: (1) Causal: for, because (2) Used with other particles (3) Used repetitively to introduce several arguments for the same assertion (4) The general is confirmed by the specific and vice versa. (5) Elliptical: often the thought to be supported is not expressed, but must be supplied by the context (6) Often in questions where the English idiom leaves the word untranslated, adds then, pray, or prefixes what, or why. To the question. (7) Explanatory: for, you see, namely, that is (8) Inferential: certainly, by all means, so, then (9) Continuative or connection: for (10) Confirmatory: for, that is, for example (11) Emphatic: in fact, indeed, certainly (12) Interjectional: why William E. Wenstrom, Jr. Bible Ministries 4

5 In Romans 2:25, the post-positive conjunction gar (gavr) emphasizes an inference drawn from the preceding paragraph that began in Romans 2:17 and concluded in Romans 2:24. Romans 2:17-24, Now, if-and let us assume for the sake of argument-you do identify yourself by the name Jew and you do rely upon the Law and do boast in a relationship with God and know His will through instruction and can discern the essentials because you have received oral instruction in the past in a detailed, systematic and repetitious manner by means of the Law and continue to do so. Moreover, you are confident in yourself, namely that you are as a guide for the blind, a light to those in darkness, an instructor of the ignorant, a teacher of the immature because in the Law you are in possession of the unique embodiment of that, which is full of knowledge well as that, which is full of truth. Then, you who do teach another person, do you ever teach yourself? You, who do publicly proclaim (the Law) as a herald in a dignified and authoritative manner: don t steal, do you steal? You, who do command: Don t commit adultery, do you commit adultery? You who do abhor idols, do you rob temples? You who do boast about possessing the Law, by means of your transgression of the Law, do you cause the (Son of) God to be dishonored? Consequently, the reputation of the character of God s person as a fact does get slandered among the Gentiles because of all of you just as it stands written, for all of eternity. In Romans 2:17-19, Paul destroys the unregenerate Jews false security, which was based upon six privileges God had given to them, which did not produce obedience in them but rather arrogance towards their relationship with the Gentiles. In Romans 2:19-20, the apostle Paul lists four pretensions of the Jew and in Romans 2:20c, Paul teaches that this arrogance is based upon having in the Law the embodiment of knowledge and of the truth. In Romans 2:21-23, Paul poses five rhetorical questions to the self-righteous, unsaved Jew that exposed their hypocrisy implying that they did not obey the Law themselves. In Romans 2:24, he teaches that as a result of their conduct the reputation of the character of the person of God being slandered among the Gentiles. Thus, Paul destroys the false security that the Jew place in his being the recipient and custodian of the Old Testament Scriptures in that possession of the Law does not protect them from the wrath of God or guarantee them entrance into the kingdom of heaven. In Romans 2:25, the apostle Paul continues his emphasis upon obeying the Law rather than simply hearing the Law. This time in Romans 2:25, Paul attacks 2007 William E. Wenstrom, Jr. Bible Ministries 5

6 circumcision, which the unsaved Jew believed would guarantee them protection from the wrath of God and entrance into the kingdom of heaven. Romans 2:25-29 emphasizes that the ritual of circumcision is of value if the Jew obeys the Law but if he is disobedient, circumcision is of no value and cannot protect him from the wrath of God. Therefore, in Roman 2:25, the apostle Paul employs the conjunction gar to intensify his discussion regarding the importance of obeying the Law and to introduce a statement, which destroys the Jews false security in circumcision. The conjunction gar intensifies the inference drawn from the preceding paragraph that possession of the Law is meaningless if the Jew does not obey the Law. In fact, their disobedience to the Law places them under greater condemnation than the unsaved Gentiles who not given the privilege of being the custodians of the Old Testament Scriptures. The conjunction gar introduces a new paragraph that teaches that in the same way, the ritual of circumcision is of no value if the Jew is disobedient to the Law. Therefore, gar connects the previous paragraph to the one to follow, and intensifies Paul s argument that obedience to the Law is essential in order to be justified before God. Only the Lord Jesus Christ was perfectly obedient to the Law, thus revealing to the Jew that he is in need of a Savior who is Jesus Christ. We will translate gar, Indeed. Romans 2:25, For indeed circumcision is of value if you practice the Law; but if you are a transgressor of the Law, your circumcision has become uncircumcision. Indeed is the conjunction men (me\n) (men), which is employed with the conjunction de (dev) (deh), but in a correlative sense to demonstrate the contrast between the value of the ritual of circumcision when obeying the Law with that of disobeying the Law. The conjunction men introduces the statement peritome opheleo ean nomon prasses, circumcision is of value if you practice the Law; but if you are a transgressor of the Law. The conjunction de introduces the statement ean parabates nomou es he peritome sou akrobustia gegonen, if you are a transgressor of the Law, your circumcision has become uncircumcision that stands in contrast with the first statement introduced by men. These conjunctions are used in a correlative sense to demonstrate the contrast between the value of the ritual of circumcision when obeying the Law with that of disobeying the Law William E. Wenstrom, Jr. Bible Ministries 6

7 Men is a particle of affirmation, or we could classify it as emphatic or intensifying. It is a weakened form of men (mhvn) and is found in Homer, inscriptions, papyri and the LXX. The word is one of the most common particles in classical Greek but its usage declines sharply in post-classical times. It calls attention to some word or idea in a sentence and sometimes is set within a parallel contrast. Men was used with other particles introducing a concessive clause, followed by another clause with an adversative particle while the contrast was emphasized in the second clause, often with de meaning but as we have here in Romans 2:25. In classical Greek, it is used partly to express certainty. On the part of the speaker or writer and more commonly to point out that the word or clause with which it stands is correlative to another word or clause that is to follow, the latter word or clause being introduced by de (dev). Liddell and Scott list the following classical usages (page ): (1) Used absolutely to express certainty, (a) Not followed by correlative de, indeed, of a truth, (i) Synonymous with men (mhvn), as appears from the Epic dialect and Ionic form h mhvn in protestations and oaths (where Attic used h mhvn). (ii) An answering clause with de is sometimes implied; to give force to assertions made by a person respecting himself wherein opposition to other persons is implied. (iii) With the demonstrative pronoun generally to emphasize the preceding word. (iv) Men is used alone in questions, when the answer is assumed. (b) Men followed by de in the correlative clause or clauses, on the one hand, on the other hand; commonly in classical Greek, less frequently in later Greek (rare in NT). (i) Men de (or when the correlative clause is negative, men.., oude.. to mark opposition, Homer, etc.- The opposed clauses commonly stand together, but are frequently separated by clauses, parenthetic or explanatory (ii) To connect a series of clauses containing different matter, though with no opposition (iii) The principal word is frequently repeated. (iv) One of the correlative clauses is sometimes independent, while the other takes the part. Or some other dependent form. (v) Men and de frequently oppose two clauses, whereof one is subordinate to the other in meaning or emphasis (vi) Men is not always answered by de but frequently by other equivalent particles as alla, temporal particles, when the opposition is emphatic, de is sometimes strengthened, men is sometimes answered by a copulative particle. (2) Men before other particles. (a) Where each particle retains its force. (i) Men ara, men gar in Homer there is frequently no second clause (ii) Men ge when a general statement is explained in detail; (iii) Men de frequently to express positive certainty; especially as a conclusion, in closing statement, used in answers to convey full assent, to deny positively (iv) Men oun. (b) Where the particles combine so as to form a new sense (i) Men ge, at all events, at any rate; (ii) Men oun is frequently used with a corresponding de, so that each particle retains its 2007 William E. Wenstrom, Jr. Bible Ministries 7

8 force, also absolutely, so then, especially in replies sometimes in strong affirmation, also to substitute a new statement so as to correct a preceding statement, nay rather; (iii) By men te, if de te follows, the two clauses are more closely combined than by te te; (iv) Men toi in Homer always occurs in speeches, where toi can be regarded as the dative of the pronoun; with a conjunctive force, yet, nevertheless and sometimes stands for de answering to men; as an adverb in strong protestations; in eager or positive assent, of course; with a negative to give emphasis to a question; sometimes to express impatience; with imperative to enforce the command; kai men kai is used to add a point to be noted and of course. (3) Position of men. (a) Like de is usually stands as the second word in a sentence. (i) But when the sentence begins with words common to its subordinate clauses, men stands second in the first of these clauses. (ii) It also attaches itself to words, which mark opposition. (iii) It generally stands between the article and noun, or the preposition and its case: but if special stress is laid on the noun, this is sometimes neglected. (b) Men is frequently repeated. (i) When besides the opposition of two main clauses, a subordinate opposition is introduced into the first. (ii) In apodosi with the demonstrative pronoun or adverb. (iii) Men used absolutely frequently followed by a correlative men. (c) Sometime it is omitted. Bauer, Gingrich and Danker have compiled the following information in their research (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, pages ): (1) Used correlatively with other particles (a) Introducing a concessive clause, followed by another clause with an adversative particle: to be sure but, on the one hand on the other hand, though in many cases the translation will not fit this scheme; rather, the contrast is to be emphasized in the second clause, often with but. (b) Without any real concessive sense on the part of men but adversative force in de, so that men need not be translated at all (c) Sometimes the combination men de does not emphasize a contrast, but separates one thought from another in a series, so that they may be easily distinguished (2) Frequently men is found in anacolutha (a) When the contrast can be supplied from the context, and therefore can be omitted as obviousmen serves to emphasize the subject in clauses, which contain a report made by the speaker concerning his own state of being, especially, intellectual or emotional. (b) Sometimes the contrast is actually expressed, but not in adversative form. (c) We notice anacoluthon in enumerations, either if they are broken off or if they are continued in some manner that is irregular in form (d) Men followed by kai is an inexact usage (e) Men oun denotes continuation. The New Thayer s Greek-English Lexicon of the New Testament (page 397) states, A weakened form of mhvn, and hence properly a particle of affirmation: truly, certainly, surely, indeed,-its affirmative force being weakened, yet retained most in Ionic, Epic and Herodotus, and not wholly lost in Attic and Hellenistic 2007 William E. Wenstrom, Jr. Bible Ministries 8

9 writers. Owing to this its original meaning it adds force to the terms and phrases with which it is connected, and thus contrasts them with or distinguishes them from others. Accordingly it takes on the character of a concessive and very often of a merely distinctive particle, which stands related to a following de or other adversative conjunction, either expressed or understood, and in a sentence composed of several members is so placed as to point out the first member, to which a second, marked by an adversative particle, is added or opposed. They list the following usages and meanings (pages ): (1) Examples in which the particle men is followed in another member by an adversative particle expressed. Of these examples there are two kinds. (a) Those in which men has a concessive force and de (or alla) introduces a restriction, correction, or amplification of what has been said in the former member, indeed but, yet, on the other hand. (b) Those in which men loses its concessive force and serves only to distinguish, but de retains its adversative power; and this happens chiefly when what has already been included in the words immediately preceding is separated into parts, so that the adversative particle contrasts that which the writer especially desires to contrast. (c) Men de serve only to distribute a sentence into clauses. (2) Examples in which men is followed neither by de nor by any other adversative particle (a) The antithesis is evident from the context (b) The antithetic idea is brought out by a different turn of the sentence (c) The writer, in using men, perhaps had in mind a second member to be introduced by de, but was drawn away from his intention by explanatory additions relating to the first member. (d) Men oun where men is confirmatory of the matter in hand, and oun marks an inference or transition. (e) Men solitarium has a concessive and restrictive force, indeed, verily. Dana and Mantey write concerning the particle men and its usage in the Greek New Testament, Its most common usage is to help differentiate the word or clause with which it occurs from that which follows. When it is used with the article, the expression may be translated as a pronoun. At other times it is purely emphatic, but is usually associated with other emphatic particles. At such times the translation in fact is about as good as any (A Manual Grammar of the Greek New Testament page 261). K. H. Pridik makes the following regarding the particle, he writes, The intensifying particle men, originally a prepositive but used normally as a postpositive, has the function in the NT and its world-as also predominately in classical Greek-of setting the stage for a strong or weak contrast (most often with de), and thus it contributes toward linking individual words or clauses. The correlation of men and de corresponds to English certainly-but ; however the particles often play a role through emphatic position or oral accentuation so that men but not de remains untranslated (Exegetical Dictionary of the New Testament, volume 2, page 406) William E. Wenstrom, Jr. Bible Ministries 9

10 Louw and Nida list the following meanings for the particle in the NT (Greek- English Lexicon of the New Testament Based on Semantic Domains volume 2): (1) A marker of linkage in discourse and, so but often left untranslated (page 811). (2) Marker of relatively weak emphasis then, indeed or frequently not translated but possibly reflected in the word order (page 811). Moulton states, a particle serving to indicate that the term or clause with which it is used stands distinguished from another, usually in the sequel, and then mostly with de correspondent (The Analytical Greek Lexicon Revised, page 263). A. T. Robertson classifies this word as a intensifying or emphatic particle and states, The original sense of the word is affirmative meaning surely, indeed, in truth In of itself does mean or imply antithesis The original use was simply emphatic confirmation of single words, usually the weightiest word in the sentence It may have a concessive or restrictive force (A Grammar of the Greek New Testament in Light of Historical Research, pages ). He also states that of all the particles that it is employed with de is the most frequent in the NT as in the Attic Greek (ibid. page 1152). Therefore, in Romans 2:25, the conjunctions men and de are used in a correlative sense to demonstrate the contrast between the value of the ritual of circumcision when obeying the Law with that of disobeying the Law and thus should be translated on the one hand while on the other hand respectively. The conjunction men means, on the one hand and introduces a statement that says that the ritual of circumcision is of value if the Jew obeys the Law whereas the conjunction de means, on the other hand introducing a statement that says that the ritual is of no value if the Jew disobeys the Law. All the English translations translate the conjunction gar, for while they translate men in Romans 2:25 in an emphatic or intensive sense with the English indeed and de in an adversative sense with the English but. However, as we noted in our study of the conjunction gar, it is being used by Paul in an emphatic sense whereas the conjunctions men and de are used simply in a correlative sense contrasting the value of circumcision when obeying the Law with disobeying the Law. Therefore, we will translate men de, on the one hand.on the other hand. Corrected translation thus far of Romans 2:25: Indeed, on the one hand on the other hand. Romans 2:25, For indeed circumcision is of value if you practice the Law; but if you are a transgressor of the Law, your circumcision has become uncircumcision. Circumcision is the nominative feminine singular form of the noun peritome (peritomhv) (per-it-om-ay), which refers to the ritual act of cutting of the foreskin 2007 William E. Wenstrom, Jr. Bible Ministries 10

11 of the male s penis and was given as a sign of God s covenant with Abraham and his biological descendants that they were set apart by God and yet was not given to justify or saved them. The noun peritome means circumcision and is found in literature from Agatharchides and Artapanos (2nd century B.C.). The plural occurs in Strabo (16, 2, 37) who refers to peritomai ( circumcisions ) as a Jewish custom derived from Egypt. Its cognate verb peritomeno is a compound word which literally means to cut around. The verb peritemno had the following meanings and usages: (1) To prune vines (Herodotus IV, 71). (2) To make incisions round one s arms as a sign of mourning (Dio C., 62, 7, 2). (3) To cut the breasts (4) To encircle with a view to taking away, to rob (Homer Odyssey 11, 402). (5) Driving away cattle or fine flocks of sheep (Homer Odyssey 24, 112). (6) Since they were robbed of a considerable territory (Polybius 23, 13, 2). (7) That his dominion should everywhere be cut short (Diog. L., III, 63). (8) To be deprived of all wisdom (9) Encircled by the cavalry (pertaining to the capture of chariots) (Xenophon Cyrop. V, 4, 8). (10) To circumcise (Herodotus II, 36, 104). The verb was used figuratively in reference to cutting something off in an act of robbery. Later the verb was also used as a technical term for cutting away the foreskin of a male s penis and for the removal of the female clitoris (Herodotus 2, 36, 3; 2, 104, 2). The noun peritome appears to have always been used in a technical sense for the rite of circumcision. The noun peritome occurs only 4 times in the LXX (Gn. 17:13; Ex. 4:25-26; Jer. 11:16) and the verb appears much more frequently occurring 36 times in the LXX. The noun is used for the Hebrew term mulah (lwm), which is used for the following Hebrew terms: (1) Yahadh (rhy), hithpael: become a Jew (Est. 8:17). (2) Karath (jdk), cut off (Ex. 4:25). (3) Sur (rws), turn aside; hiphil: remove (Jer. 4:4). (4) Mul (hlwm), Qal: circumcise, one who is circumcised (Gen. 17:23; Jos. 5:2; Jer. 9:25): niphal: be circumcised (Gen. 17:10-14; Ex. 12:48; Lev. 12:3). In the LXX the verb peritemno occurs exclusively as a ritual technical term predominately literal (Gen. 17:10-14, 23-27; Ex. 4:25; 12:44, 48; Lev. 12:3; Jos. 5:2-8; 21:4d; 24:31a; Est. 8:17; Jdt. 14:10; 1 Macc. 1:60f.; 2:46; 2 Macc. 6:10; 4 Macc. 4:25. The noun peritome is also used only in a ritual sense for circumcision (Gen. 17:13). The peritemno word group is of great theological importance in the Old Testament, where it is used exclusively to designate circumcision as a cultic practice. It is used in the literal sense in the Septuagint (Gen. 17:1-14; Ex. 4:24; 12:43-48; Lev. 21:3) William E. Wenstrom, Jr. Bible Ministries 11

12 Circumcision is also used in the figurative sense (Deut. 10:16; Jer. 4:4; cf. 9:25; Ezek. 44:9). In the Old Testament, according to God the Holy Spirit, the Divine Author of Scripture the spiritual or figurative sense is the circumcision that God desires for those who seek to worship the Lord. The verb peritemno appears 18 times in the New Testament, and the noun peritome occurs 36 times. Both the verb and the noun have literal and figurative meanings in the Greek New Testament. The verb is used exclusively in the literal sense as a technical term and the only time it has a figurative or metaphorical usage is in Colossians 2:11. The noun also occurs predominately in the literal sense, and the only time it appears in the metaphorical or figurative sense is in Romans 2:29, Philippians 3:3 and Colossians 2:11. The noun peritome when used in the literal sense is a technical term in the New Testament for the new racial species, the Jews. Vine's Expository Dictionary of Biblical Words has the following article for the noun peritome, lit., a cutting round, circumcision (the verb is peritemno), was a rite enjoined by God upon Abraham and his male descendants and dependents, as a sign of the covenant made with him, (Gen. 17; Acts 7:8; Rom. 4:11). Hence Israelites termed Gentiles the uncircumcised, (Judg. 15:18; 2 Sam. 1:20). So in the NT, but without the suggestion of contempt, e. g., (Rom. 2:26; Eph. 2:11). The rite had a moral significance, (Ex. 6:12, 30), where it is metaphorically applied to the lips; so to the ear, (Jer. 6:10), and the heart, (Deut. 30:6; Jer. 4:4). Cf. (Jer. 9:25-26). It refers to the state of circumcision, in (Rom. 2:25-28; 3:1; 4:10; 1 Cor. 7:19; Gal. 5:6; 6:15; Col. 3:11). In the economy of grace no account is taken of any ordinance performed on the flesh; the old racial distinction is ignored in the preaching of the gospel, and faith is the sole condition upon which the favor of God in salvation is to b e obtained, (Rom. 10:11-13; 1 Cor. 7:19). See also (Rom. 4:9-12)." From Notes on Galatians, by Hogg and Vine. p. 69. Upon the preaching of the gospel to, and the conversion of, Gentiles, a sect of Jewish believers arose who argued that the gospel, without the fulfillment of circumcision, would make void the Law and make salvation impossible, (Acts 15:1). Hence this party was known as the circumcision, (Acts 10:45; 11:2; Gal. 2:12; Col. 4:11; Titus 1:10) (the term being used by metonymy, the abstract being put for the concrete, as with the application of the word to Jews generally, (Rom. 3:30; 4:9,12; 15:8; Gal. 2:7-9; Eph. 2:11)). It is used metaphorically and spiritually of believers with reference to the act, (Col. 2:11) and (Rom. 2:29); to the condition, (Phil. 3:3). The apostle Paul's defense of the truth, and his contention against this propaganda, form the main subject of the Galatian epistle. Cf. katatome, concision, (Phil. 3:2) William E. Wenstrom, Jr. Bible Ministries 12

13 Both the verb and the noun are employed by Paul in the figurative or metaphorical sense in relation to the Baptism of the Spirit in Romans 2:29 and Colossians 2: Bauer, Gingrich and Danker list the following usages for the noun (A Greek- English Lexicon of the New Testament and Other Early Christian Literature pages ): (1) Circumcision as a religious rite (2) Passively the state of having been circumcised (3) Figuratively of spiritual circumcision (4) Literally of the Jews and figuratively of Christians. The New Thayer s Greek-English Lexicon lists the following (page 506): (1) The act or rite of circumcision (2) The state of circumcision (3) By metonymy of the Jews (4) Metaphorically of Christians. Genesis 17 records Abram receiving circumcision as a sign of the covenant that God had established with him and his descendants. Genesis 17:1-7, Now when Abram was ninety-nine years old, the LORD appeared to Abram and said to him, I am God Almighty; Walk before Me, and be blameless. I will establish My covenant between Me and you, and I will multiply you exceedingly. Abram fell on his face, and God talked with him, saying, As for Me, behold, My covenant is with you, and you will be the father of a multitude of nations. No longer shall your name be called Abram, but your name shall be Abraham; For I will make you the father of a multitude of nations. I will make you exceedingly fruitful, and I will make nations of you, and kings will come forth from you. I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you. I will give to you and to your descendants after you, the land of your sojournings, all the land of Canaan, for an everlasting possession; and I will be their God. Genesis 17:9-14 records that the Lord gives Abraham and his descendants the ritual of circumcision to observe as a sign to ratify the covenant that He established with Abraham when he left Haran. Genesis 17:9-10, God said further to Abraham, Now as for you, you shall keep My covenant, you and your descendants after you throughout their generations. This is My covenant, which you shall keep, between Me and you and your descendants after you: every male among you shall be circumcised. Covenant is the noun b e rith (tyr!b+ ), which is a compact or agreement between two parties binding them mutually to undertakings on each other s behalf. My covenant is a reference to the unconditional covenant that the Lord established with Abraham when he left Haran as recorded in Genesis 12:1-3 and 2007 William E. Wenstrom, Jr. Bible Ministries 13

14 was enlarged upon in Genesis 13:14-17, 15:1-6 and 17:1-8 and which covenant is called by theologians, the Abrahamic covenant. Theologically (used of relations between God and man) a covenant denotes a gracious undertaking entered into by God for the benefit and blessing of man, and specifically of those men who by faith receive the promises and commit themselves to the obligations, which this undertaking involves. The Abrahamic covenant that the Lord established with Abraham denoted the Lord s gracious undertaking for the benefit of Abraham and his descendants. The Abrahamic covenant was unconditional meaning that its fulfillment was totally and completely dependent upon the Lord s faithfulness. An unconditional covenant which binds the one making the covenant to a certain course of action, may have blessings attached to it that are conditioned on the response of the recipient. That response is simply faith or to trust that God will deliver on His promise, which expresses itself in obedience to the commands of God. The blessings that Abraham would receive were conditioned on his obedience to observe circumcision. In Genesis 17:1-8, the Lord enumerates His promises to Abraham and now in Genesis 17:9-14, the Lord presents the responsibilities of Abraham and his descendants. You shall keep is the verb shamar (rm#v#), which means, to observe conscientiously in the sense that Abraham and his descendants were to be careful, thoughtful, heedful, attentive, and meticulous in conforming their actions in compliance with the practice of circumcision. Your descendants refers to Abraham s biological descendants, the nation of Israel. Genesis 17:11, And you shall be circumcised in the flesh of your foreskin, and it shall be the sign of the covenant between Me and you. Circumcised is the verb mul (lwm) (mool), which refers to the act of cutting of the foreskin of the male s penis and was given as a sign to Abraham and his biological descendants that they were set apart by God and yet was not given to justify or saved them. Circumcision was not exclusive to Israel but was also performed by several Asian Oriental groups such as the Muslims as well as the Edomites, Moabites, Ammonites, and was also practiced by Egyptian priests and those who wanted to be initiated into their sacred mysteries. Circumcision among these nations was a rite of passage but was not performed on infants, thus the sign of circumcision given to Abraham to be performed on infants eight days old was unique in the ancient world William E. Wenstrom, Jr. Bible Ministries 14

15 The ceremony of circumcision consisted in cutting away the foreskin, the hood or fold of skin covering the head of the male organ, which was generally done by means of a sharp knife, but in more primitive times sharp stones were used (Ex. 4:25; Josh. 5:2, flint knives). As a rule this act was performed by the father (Gen. 17:23), although it might be done by any Israelite, and, if necessary, women as well (Ex. 4:25), but never by a Gentile. In later times, in the case of adults, a doctor performed circumcision and the Jews of the present day entrust it to a person called a mohel appointed especially for the purpose. At first, this requirement seems to be strange but the Lord gave it to Abraham and his biological descendants as a sign of His covenant with Abraham and his descendants. Circumcision would symbolize in a distinct way the purpose and results of the Abrahamic covenant. The emphasis of the covenant was on the Promised Seed, the Lord Jesus Christ and on the abundance of progeny, which would accrue to Abraham (Henry M. Morris, The Genesis Record, page 333). Circumcision was a sign only to the individual concerned, his parents and his wife and was not to be shown to people in general, but was uniquely personal. Henry M. Morris, writes, To his parents it would confirm that they had been faithful in transmitting the seed to the son with whom God had blessed their union and that they were trying to follow God s will in training him. To his wife, it would give assurance that he indeed was a descendant of Abraham, to whom she could joyfully submit in the marriage relation, in faith that God would bless their home and their children. To the man himself, it would be a daily testimony that he and his family were consecrated to the God of Abraham and that they shared in his calling and ministry to the world (The Genesis Record, page 334). The sexual act and reproductive organs and processes were created by God to be enjoyed by both the man and the woman in marriage and received the full blessing of God (Gen. 1:28; 9:1). But with the Fall of Adam and the Woman, the sex organs and sex act became vehicles of sin and corruption since Satan led man into sexual debauchery, corrupting the institution of marriage in every conceivable way in order to stop God s purpose for man and his redemption. Therefore, we see that another symbolic meaning of the act of circumcision where the cutting of the foreskin spoke of a surgical removal, a complete separation, from the sins of the flesh so widely prevalent in the world around Abraham and his descendants. The nations and tribes around Abraham were involved in sins largely centered in the misuse of the male organ in adultery, fornication and sodomy. Circumcision symbolized to the Jewish man that he was a member of an elect nation, a peculiar people, distinctly holy before God, in relation to sexual conduct, so it came indirectly to speak of holiness in every phase of life William E. Wenstrom, Jr. Bible Ministries 15

16 Leviticus 20:7, You shall consecrate yourselves therefore and be holy, for I am the LORD your God. Therefore, the organ of the male body that was used for procreation is consecrated to God (cf. Deut. 30:6; Jer. 4:4) and failure to submit to circumcision demonstrated one s overt unwillingness to obey the Lord. The penalty for failing to submit to circumcision meant exile from Israel and from any inheritance in it and in fact resulted in capital punishment. In Exodus 4, Moses failed to circumcise his sons because of his Egyptian wife Zipporah, and was as a result almost killed by the Lord for failing to do so but Zipporah grudgingly gave in. Circumcision has hygienic value since cancer of the penis has a much higher incidence in uncircumcised males. Henry M. Morris, If the nation so formed was indeed to endure and to be a witness for God through all generations to come, then it must be physically strong and clean (The Genesis Record, page 333). Sign is the noun `oth (tw{a), which refers to the distinguishing mark upon the organ of procreation among Abraham s biological descendants who had entered into the Abrahamic covenant and served as confirmation of Abraham s lineage to fulfill their covenantal responsibility. Genesis 17:12, 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. The phrase every male indicates that there were to be no exceptions, every male who was a biological descendant of Abraham was required to be circumcised. The phrase every male also exempts females for circumcision of females in ancient times was a regular custom among some races or tribes. All infants who were descendants of Abraham were to be circumcised on the eighth day after birth. Modern medicine has discovered that blood-clotting agents do not take full effect until eight days after birth. Of course, God knew this all along since He is omniscient and is the One who designed and created the human body. Genesis 17:13, 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. Also, notice that any slave bought by a descendant of Abraham would also have to be circumcised, thus the servants and slaves were also brought into covenant relation with God and became part of His people William E. Wenstrom, Jr. Bible Ministries 16

17 Genesis 17:14, 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. Genesis 17:14 records that there were to be no exceptions, any biological descendant of Abraham would have to be circumcised otherwise, he would be separated from those who were circumcised among Abraham s biological descendants. Genesis 17:15-22 records the Lord promising Abraham that his wife Sarai will be the progenitrix or in other words, the mother of numerous nations and kings. Genesis 17:15-22, Then God said to Abraham, As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name. I will bless her, and indeed I will give you a son by her. Then I will bless her, and she shall be a mother of nations; kings of peoples will come from her. Then Abraham fell on his face and laughed, and said in his heart, Will a child be born to a man one hundred years old? And will Sarah, who is ninety years old, bear a child? And Abraham said to God, Oh that Ishmael might live before You! But God said, No, but Sarah your wife will bear you a son, and you shall call his name Isaac; and I will establish My covenant with him for an everlasting covenant for his descendants after him. As for Ishmael, I have heard you; behold, I will bless him, and will make him fruitful and will multiply him exceedingly. He shall become the father of twelve princes, and I will make him a great nation. But My covenant I will establish with Isaac, whom Sarah will bear to you at this season next year. When He finished talking with him, God went up from Abraham. Genesis 17:23-27 records Abraham obeying the Lord s command to circumcise himself and all the males in his household. Genesis 17:23-27, Then Abraham took Ishmael his son, and all the servants who were born in his house and all who were bought with his money, every male among the men of Abraham's household, and circumcised the flesh of their foreskin in the very same day, as God had said to him. Now Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin. And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin. In the very same day Abraham was circumcised, and Ishmael his son. All the men of his household, who were born in the house or bought with money from a foreigner, were circumcised with him. Notice that Abraham does not procrastinate but immediately the very same day he obeyed the Lord and implemented the sign of circumcision. In Genesis 17:23-27, we see Abraham conscientiously observing the practice of circumcision, which 2007 William E. Wenstrom, Jr. Bible Ministries 17

18 was to be the sign or symbol of God s covenant with Abraham. Abraham s obedience demonstrated his love for God. John 14:15, If you love Me, you will observe conscientiously My commandments. Abraham s obedience demonstrated his love for God in the sense that he honored, respected, revered God and was dedicated and devoted to Him to the point of self-sacrifice. Abraham s obedience was the proper, appropriate, obedient and obligatory response by him to God s revelation of Himself since Abraham had been created and redeemed by God for His purpose and good pleasure. The objective in God revealing Himself and His ways to men through the living Word, Jesus Christ and the written Word, the Bible is so that men might love Him, experience fellowship with Him, glorify Him and worship Him. 1 Timothy 1:5, But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith. The believer who thinks that gnosis, knowledge of God is the ultimate reason for the Word of God will be arrogant. On the other hand, the believer who achieves epignosis, an experiential knowledge of God is affected by God s revelation of Himself and His ways and will have a love for both God and all men. Here we see that Abraham is affected by God s revelation of Himself, His ways. Abraham possesses an epignosis, an experiential knowledge meaning that he has personally encountered through the process of fellowship, the love God has for him as this divine-love is revealed by the Holy Spirit. He has been affected by this encounter with the love that God has directed toward him resulting in the gaining of practical spiritual wisdom and more of the character of Christ. God s revelation of Himself and His ways is not so that the believer can simply acquire knowledge but rather so that a transformation of character might take place in the believer s life where this knowledge of God and His ways affects the believer s lifestyle and priorities. 1 Corinthians 8:1, Now concerning things sacrificed to idols, we know that we all have knowledge. Knowledge (gnosis) makes arrogant, but love edifies. Abraham s obedience was confirmation that he indeed was obeying the command to walk before Me, and be blameless in Genesis 17:1 and experiencing fellowship with the Lord. Fellowship with the Lord: (1) Only believers can experience (2) Experiencing God s love for us (3) Experience of loving God and others (4) Experiencing eternal life (5) Experience of being in the presence of God (6) Worshipping the Lord (7) Lost due to sin but recovered through confession of sin (8) Based upon obedience to the Father s will. Not only did Abraham circumcise himself and his son Ishmael but also everyone in his household including servants he had purchased and those born in 2007 William E. Wenstrom, Jr. Bible Ministries 18