Circumcision References in the Book of Romans

The Book of Romans contains several references to circumcision, a ritual that was a central aspect of Jewish identity and practice. Paul's discussion of circumcision in Romans is complex and multifaceted, addressing both its literal and spiritual significance.

Literal Circumcision and its Significance

Paul first mentions circumcision in Romans 2:25-26, where he notes that circumcision is beneficial if one keeps the law, but if not, it is as if one were uncircumcised ^[1]. This passage suggests that circumcision has value only insofar as it is accompanied by obedience to God's law. The Jamieson-Fausset-Brown commentary interprets this passage as indicating that circumcision is a sign and seal of one's membership in the covenant, but its value is contingent on the inward reality corresponding to the outward sign ^[6].

Spiritual Circumcision

Paul also discusses the concept of spiritual circumcision, arguing that true circumcision is a matter of the heart, not just the flesh. In Romans 2:28-29, he writes that a person is not a Jew merely because they are circumcised outwardly, but rather because they are circumcised in heart ^[4]. Adam Clarke's commentary on this passage notes that circumcision represents a spiritual change and purification of the heart, referencing Jeremiah 4:4 and Ezekiel 44:7, 9 ^[4]. This understanding is echoed in the writings of John of Damascus, who notes that circumcision was given to Abraham as a sign separating him and his offspring from the Gentiles ^[7].

Abraham's Circumcision

Paul's discussion of circumcision in Romans 4:9-12 centers on Abraham, who was justified by faith before he was circumcised. Paul asks rhetorically whether Abraham's circumcision was a sign of his faith or a prerequisite for it, concluding that faith was credited to him while he was still uncircumcised ^[2]. Calvin's commentary on Genesis 17:10-14 notes that circumcision was a sign and seal of the covenant that God made with Abraham, representing the spiritual reality of purification and dedication to God ^[8]. Charles Hodge's Systematic Theology also emphasizes that circumcision was a sign and seal of the covenant, signifying inward purification ^[9].

Circumcision and Justification

In Romans 3:30, Paul argues that God justifies both the circumcised and the uncircumcised through faith ^[3]. This passage underscores the idea that circumcision is not a prerequisite for justification. The early church fathers, such as Tertullian, understood Paul's discussion of circumcision as emphasizing the importance of spiritual circumcision over literal circumcision ^{[10, 11]}.

Tradition and Interpretation

The early Christian tradition understood circumcision as a sign and seal of the covenant, but also recognized that its significance was spiritual rather than merely literal. The patristic writers, such as Justin Martyr and Irenaeus, discussed circumcision in the context of the relationship between the Old and New Testaments ^[5]. The Reformed tradition, represented by Calvin and Hodge, emphasized the covenantal significance of circumcision and its relationship to faith and justification ^{[8, 9]}.

The concept of circumcision in Romans highlights the tension between literal and spiritual understandings of the ritual. Paul's discussion emphasizes that true circumcision is a matter of the heart, and that literal circumcision has value only insofar as it is accompanied by faith and obedience. This nuanced understanding of circumcision continues to shape Christian theology and practice to this day, with different traditions emphasizing various aspects of its significance ^{[4, 6, 7]}. The historical development of the doctrine of circumcision reflects the ongoing conversation between Jewish and Christian understandings of the ritual, as well as the internal debates within Christianity about its significance ^{[5, 10, 11]}.

Sources

Romans “If therefore the uncircumcised keep the ordinances of the law, won’t his uncircumcision be accounted as circumcision? -- Romans 2:26”
Romans “How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. -- Romans 4:10”
Romans “Romans 3:30 (ASV) — if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.”
Romans (Methodist/Wesleyan) “Adam Clarke on Romans 2:28: For he is not a Jew - A genuine member of the Church of God, who has only an outward profession. Neither is that circumcision - Circumcision is a rite which represents a spiritual thing, viz. the change and purification of the heart, as may be seen, Jer 4:4, Jer 4:6, Jer 4:10; Jer 9:26; Eze 44:7, Eze 44:9.”
Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. XIX.--CIRCUMCISION UNKNOWN BEFORE ABRAHAM. THE LAW WAS GIVEN BY MOSES ON ACCOUNT OF THE HARDNESS OF THEIR HEARTS. (part 1): "It is this about which we are at a loss, and with reason, because, while you endure such things, you do not observe all the other customs which we are now discussing." "This circumcision is not, however, necessary for all men, but for you alone, in order that, as I have already said, you may suffer these things which you now justly suffer. Nor do we receive that useless baptism of c”
Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 2:25: For circumcision--that is, One's being within the covenant of which circumcision was the outward sign and seal. verily profiteth, if thou keep the law--if the inward reality correspond to the outward sign. but if, &c.--that is, "Otherwise, thou art no better than the uncircumcised heathen."”
CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 101: Chapter XXV .— Concerning the Circumcision. The Circumcision 2694 2694 Just. Martyr., Dial. cum Tryph., p. 241. was given to Abraham before the law, after the blessings, after the promise, as a sign separating him and his offspring and his household from the Gentiles with whom he lived 2695 2695 Gen. xvii. 10 . . And this is evident 2696 2696 Chrys., Hom. 39 in Gen . , 98b for when the Israelites passed forty years alone by themselves in the desert, having no intercourse with any other race, all that were born in the des”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 21.16: for the sign of so great a mystery to consist in circumcision? 408 408 “ Tanti mysterii insigne statui in pudendis partibus .” But as it was necessary for Abraham to become a fool, in order to prove himself obedient to God; so whosoever is wise, will both soberly and reverently receive what God seems to us foolishly to have commanded. And yet we must inquire, whether any analogy is here apparent between the visible sign, and the thing signified. For the signs which God has appointed to assist our infirmity, should be accommodated”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 50: ( Gal. iii. 14 ) That is, we (all believers) are included in the covenant made with Abraham. It is no less plain that circumcision was the sign and seal of that covenant. This is clear, because the Apostle teaches that Abraham received circumcision as a seal of the righteousness of faith. That is, it was the seal of that covenant which promised and secured righteousness on the condition of faith. It is also plain because the Scriptures teach that circumcision had a spiritual import. It signified inward purification. It was administered in”
Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. XLVII.: Now the reason why circumcision is practised among the Jews is not the same as that which explains its existence among the Egyptians and Colchians, and therefore it is not to be considered the same circumcision. And as he who sacrifices does not sacrifice to the same god, although he appears to perform the rite of sacrifice in a similar manner, and he who offers up prayer does not pray to the same divinity, although he asks the same things in his supplication; so, in the same way, if one performs the rite of circumcisi”
Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. XLVIII. (part 1): Although the Jews, then, pride themselves on circumcision, they will separate it not only from that of the Colchians and Egyptians, but also from that of the Arabian Ishmaelites; and yet the latter was derived from their ancestor Abraham, the father of Ishmael, who underwent the rite of circumcision along with his father. The Jews say that the circumcision performed on the eighth day is the principal circumcision, and that which is performed according to circumstances is different; and probably it was perform”

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