Opening Remarks on Paul on the Question of Physical Circumcision for God’s People 

In this installment of the Messianic Torah Observer, we return to our Paul and Hebrew Roots Series and to our series within a series entitled: “A Question of One’s Jewishness.” Today, we’ll pick-up where we left off in Part 2 of our series within a series—Blaspheming the Name of God. Our focus passage will be verses 25 through 29 of Romans 2. And the focus of these 5-verses touches heavily upon the issue and hot-topic of circumcision or the circumcisions (I.e., physical circumcision and circumcision of the heart).

 Outline of Discussion

So today what I want to accomplish is to first briefly examine the historical and cultural background that is associated with physical circumcision. Then we’ll take a brief survey of physical circumcision as spelled out in the Tanakh. And lastly, we’ll begin a rather detailed  examination of our focus passage of Romans 2:25-29.

In so doing all that I’ve just outlined, we will answer the following two questions: (1) What is physical circumcision and what purpose does physical circumcision hold for those men of the Bible who received it? (2) What is the difference between physical circumcision and circumcision of the heart as recorded in Deuteronomy 10:16 and 30:6?

And then looking ahead to the next part of this discussion on circumcision, we’ll seek to answer the questions: (1) Has circumcision of the heart annulled or replaced physical circumcision as instructed in Torah? And (2), is physical circumcision something that males with circumcised hearts who are walking in covenant relationship with the Eternal should look into having done?

 Circumcision is an Emotionally Charged Hot-Topic

As I just mentioned, this is an extremely hot-topic that whenever discussed within and outside of our Faith Communities, it induces a great amount of emotions; contrasting personal and cultural perspectives; opposing doctrinal challenges; conflicting religious beliefs and the like. Rarely does the discussions stay within the confines of scripture. Instead, emotions typically take over and before you know it, tempers flare and words and perspectives are exchanged that often defy what scripture actually has to say on the topic. And when it’s all said and done, many end up leaving these discussions with hurt-feelings and unchanged attitudes on the subject of the circumcisions.

 The Intent is to Arrive at a Biblically-based Understanding of the Circumcisions

What I hope will come out of these two discussions, is an emotionless, biblically-based understanding of the circumcisions and the roles they may or may not play, respectively, in the lives of Yah’s people. Whatever the bible states regarding the circumcisions, mind you, within the framework of scriptural context, that’s what the bible states about the circumcisions. We will endeavor to not add to or take away from that which scripture has to say on the issue. From time-to-time during our discussions, I will give you my perspective or opinion on specific aspects of the circumcisions as I normally do on whatever topics or issues we discuss on this program. But as always, my opinion on the subject matters only as far as my desire to elicit discussion and to insight further digging into Yah’s Word on the specific topic or issue at hand.

So with that bit of introduction out of the way, let’s begin our discussion entitled: “Paul on the Question of Physical Circumcision for God’s People.”

 

Circumcision From a Historical, Cultural  and Global Perspective

 

Historically speaking, the ritual of (physical) circumcision is ancient (we’re talking several thousand years) and is not limited to the circumcision that Hebrew or Jewish newborns customarily experienced and presently undergo (I.e., the “bris”), as some might erroneously believe.

It was practiced among several of the West Semitic peoples and in the priestly class of ancient Egypt (Alter). Interestingly, knowledge of the exact origin or etiology of physical circumcision, other than that which is first mentioned in Genesis 17, has been lost over millennium.

Even today, according to wikipedia, circumcision remains as one the world’s most widely performed medical procedures, affecting “approximately 37% to 39% of males worldwide…about half [the physical circumcision performed are] for religious or cultural reasons” (Morris, Brian J.; Wamai, Richard G.; Henebeng, Esther B.; Tobian, Aaron AR; Klausner, Jeffrey D.; Benerjee, Joya; Hankins, Catherine A.(2016)—”Estimation of country-specific and global prevalence of male circumcision”).

Interestingly, circumcision is most common in many Muslim nations and communities; in Israel, South Korea, the U.S., and parts of Southeast Asia and Africa.

Conversely, physical circumcision is rare in Europe, Latin America, parts of Southern Africa and Oceania (that being the Pacific Islands) and most of non-Muslim Asia (Wikipedia.org/wiki/circumcision).

From a personal perspective, when I was raised as a child of the 1960’s,   circumcision was commonly administered to a great many young black males, if not most; primarily because it was a practice or custom that was handed down for cultural, hygienic, and to a lesser degree, religious reasons.

 

Circumcision’s First Mention in Scripture

 

Circumcision as a commandment to the  males of Yah’s people, and a symbol between YHVH and His elect, is first mentioned in Genesis 17:10-14. 

As an aside, regarding the Principle of First Mention in Scripture, the issue or topic of concern, where it is first mentioned in scripture, Yah’s perspective on that issue or topic is firmly established and generally does not change later on in scripture (generally speaking that is). Thus, the initial mention of any issue or topic in scripture must by necessity, significantly influence our understanding of those issues and topics we are attempting to understand. First mention in Scripture should always be one of the tools we use when attempting to understand any bible topic or issue of discussion.

Returning to Genesis 17:10-14, which reads:

 

“This is My covenant which you shall keep, between Me and you and your seed after you: every male among you must be circumcised. You shall circumcise  the flesh of your foreskin and it shall be the sign of the covenant between Me and you.” (Which covenant is Abba referring to? The unilateral covenant He established between Avraham and Himself, as recorded in Genesis 15, which is related to Avraham and his seed possessing the Land of Promise; and in Genesis 17, which is related to the multiplicity of Avraham’s seed; of Avraham being the father of many nations and He, YHVH, being Avraham’s and Avraham’s seeds’ God or Elohim.) 

Continuing:

“Eight days old every male among you shall be circumcised through your generations, even slaves born in the household and those purchased with silver from any foreigner who is not of your seed. Those born in your household and those purchased with silver must be circumcised, and My covenant in your flesh shall be an everlasting covenant. And a male with a foreskin, who has not circumcised the flesh of his foreskin, that person shall be cut off from his folk. My covenant he has broken” (Alter).

 Physical Circumcision’s Link to Covenant

When we talk about the establishment of ancient covenants—about formal agreements that are made between people and those made between YHVH and His people, whether they be one-sided covenants, unilateral, unconditional covenants such as the covenant that is recorded here in Genesis 17; or bilateral or conditional covenants such as the covenant that was established between YHVH and the nation coming out of Egyptian bondage as recorded in Exodus 19, that covenant is typically sealed or indicated by the shedding of blood (in some form or another) and often by the construction of some type of edifice or monument or another. And in the case of the covenant Yah established with Avraham and his seed, circumcision served as a token; as a seal or indicator of that everlasting covenant (Genesis 17:13).

 Although Circumcision Likely Predated Avraham, the Circumcision Handed Down to Him Was Different in Purpose and Scope

Now, few with any true understanding of history will argue that circumcision, as a ritualistic and cultural practice, likely predated Avraham. As a ritual practiced by the ancient Mesopotamian peoples, it was likely linked to their pagan worship and pagan-based cultural norms.

However, when circumcision was introduced to Avraham as a symbol or token of his relationship with YHVH and the promises of a Land that He would provide for his seed, as recorded here in Genesis 17, it would stand as one of the most defining symbols or tokens of that covenant that we, as Yah’s people, would come to know and appreciate. And one of the unique aspects of this YHVH-ordained circumcision ritual was that it would be a requirement of all Avraham’s male seed on the 8th day after his birth (verse 12).

 The Symbolism of Physical Circumcision

Physical circumcision as given by Yah to the male segment of His set-apart people, for all intents and purposes, could be viewed as a wedding band or ring. A wedding band is an outward symbol of one man’s marriage commitment to the woman he has married. It serves as not just a physical symbol and reminder to this man or to this woman that they are in an unbreakable marriage covenant with one another, but it also serves as a visible, physical symbol to the world that this man and this woman are in a marriage, covenant relationship, which is not to be broken or tampered with. Our wearing of tzitzits may be viewed from a similar, physically symbolic, covenant perspective as well.

 Abraham’s Physical Circumcision Came Well After His Faith in God Had Been Firmly Established

It should be noted that YHVH DID NOT instruct Avraham to be circumcised and to circumcise his sons and their progeny till way-after Yah called Avraham to walk in covenant with Him (Gen. 12); till way after Avraham and Sarai sojourned in Egypt for a time (Gen. 12); till way after Avraham and his nephew Lot had their fall-out over the Land (Gen. 13); till after the Melchizedek event (Gen. 14); even till way after Yah established a covenant relationship with Avraham (Gen. 15—of which the record notes that Avraham’s Faith in Yah was counted unto him as righteousness—vs. 6); and even before Ishmael was born to him through Hagar, Sarah’s handmaiden (Gen. 16).

And so what we see here in this chronology leading up to the mitzvah of circumcision that was given to Avraham and to Avraham’s seed, is that circumcision was given to Avraham AFTER Avraham’s steadfast faith and friendship with YHVH had been firmly established.

 The Establishment of One’s Faith Must Be Firmly Established First and Foremost as Abraham’s Was

Now, I would ask you to pay particularly close attention to this point as it will factor into some of our understanding as to the proper perspective Yah’s people should give to physical circumcision in their walk with Mashiyach. Avraham’s physical circumcision came after his faith in Yah was firmly established. Thus, as it relates to us today, one’s Faith and belief in YHVH must always precede any inclination toward physically keeping Yah’s statutes. The reason for this is simple: If one doesn’t believe Yah and he or she does not believe that Yah is a rewarder of any who diligently seek after Him (Heb. 11:6), well, more times than not, the one who does not believe Yah will fail to properly keep Yah’s instructions.

Avraham trusted Yah from the moment Yah called him to leave his father’s house and the country of his birth and kindred (Gen. 12). And because Avraham trusted Yah so, passing every test of loyalty and faith that was put forth to him by Yah (Gal. 3:6), Yah  imputed unto Avraham righteousness and established with Avraham what we know today as the Avrahamic Covenant. And that covenant was sealed and physically symbolized through the ritual of circumcision.

 Physical Circumcision Passed Down Through Abraham’s Generations

And so it was that the mitzvah of circumcision was passed down to all of Avraham’s children, including Ishmael; down to Yitchaq (Gen. 21:4); down to Ya’achov and on to Ya’achov’s 12-sons (by implication in Gen. 34). It would seem reasonable to me to conclude that our enslaved ancient Hebrew cousins circumcised their sons during their embittered sojourn in Mitzrayim (aka Egypt), although it’s likely that not every Hebrew family honored this covenant-based mitzvah as evidenced in Moshe’s neglecting to circumcise his son, Gershom, leading to Zipporah, Moshe’s wife, carrying out the circumcision in order to stave off the deaths of either or both Moshe and Gershom (Exo. 4:24-26).

 

Circumcision as a Requirement to Participate and Partake in the Pesach 

And from this mysterious incident in the wilderness involving Zipporah having to circumcise her and Moshe’s son in order to save the lives of the males in her life, the mitzvah of circumcision is not mentioned again until the mitzvot surrounding Passover (aka Pesach) is revealed in Exodus 12. In giving instructions for this Pesach ceremony, circumcision is introduced as a requirement in order for any male of the community to participate and partake of the Pesach:

 

“And YHVH said unto Moshe and Aharon: ‘This is the statute of the Passover offering: no foreigner shall eat of it. And every man’s slave, purchased with silver, you shall circumcise, then shall he eat of it. A settler or hired worker shall not eat of it. In one house shall it be eaten; you shall not take out any meat from the house, and no bone shall you break in it. All the community of Yisra’el thus shall do. And should a sojourner sojourn with you and make the Passover offering to YHVH, he must circumcise every male of his, then may he draw near to do it and he shall be like a native of the land, but no uncircumcised man shall eat of it. One law shall there be for the native and for the sojourner who sojourns in your midst.’ And all the Yisra’elites did as YHVH had charged Moshe and Aharon, thus did they do. And it happened on that very day that YHVH brought the Yisra’elites out of the land of Egypt in their battalions” (Exo. 12:43-51)

 

And so we see here in this passage, that Abba made physical circumcision a requirement for any male who would elect to participate and partake of Pesach (aka, Passover), at least in ancient Yisra’el. And it is this mitzvah, or statute, that is of intense interest to those of us in the Hebrew Roots—Messianic—Set-apart Faith, who keep the appointed times and holy days of YHVH our Elohim. Therefore, the instructions and commands related to Passover, or Pesach, it being one of the set-apart days (or evenings) of YHVH of His annual biblical calendar, is extremely special and important to us. And to see here in Torah that any male who desired to participate and partake in Pesach who is NOT circumcised would not be eligible to participate and partake in the event, can be a bit concerning to those of us who may not be circumcised, to say the least.

 Is Physical Circumcision Still a Requirement to Partake of Passover?

And thus the question that demands an answer from us here in this discussion is this:

Is circumcision a requirement for the men of Yah’s set-apart people, here in the 21st century, for them to keep Passover? More so, is circumcision a requirement for any man or male child of Yah today?

And the short answer to these two-probing questions is: Yes. But not in the way a Torah-observant disciple of Y’shua Messiah might naturally perceive this instruction to be. For there are some intricacies with this Torah instruction as it applies to us today that many, including myself, may have overlooked and or misunderstood in relation to the question of the circumcisions. And my intention, Abba-willing, is to arrive at a biblically-sound answer to these questions, in part today, and finally in full in our next installment addressing the question of the circumcisions.

 

First Mention of Circumcision of the Heart

 

But moving on with our survey of circumcision in the Tanakh.

We have a one-verse mention of circumcision in Leviticus 12:3, where Abba reiterates the mitzvah of physical circumcision for all of the newborns of Yah’s set-apart people, on the 8th day after their birth (Levi. 12:1). The fact that this mitzvah involving circumcision of 8-day old Yisra’el babies is given more than once in Torah seems to indicate that Yah is serious about this Mitzvah being carried out by His people.

But nothing more on circumcision is to be found in Torah until we get to Deuteronomy 10:16 and 30:6, when Yah introduces the concept of “circumcision of the heart” being the decisive characteristic of Yah’s covenant-keeping people:

“And you shall circumcise the foreskin of your heart, nor shall you show a stiff neck anymore” (Deu. 10:16; Alter). 

In this verse, contextually speaking, Moshe is addressing the 2nd generation Hebrews in preparation of their taking possession of the Land of Promise. And in giving the people, sort of a pep-talk before the big battle ahead of them, Moshe reviews the nation’s difficult wilderness journey that led them to this point in their history. And much of this review by Moshe, as we discussed in “Racism and Faith-What Walking in Torah with a Circumcised Heart Looks Like—Parashah 134 (www.themessianictorahobserver.org/2021/05/29/racism-faith-walking-torah-with-circumcised-heart), consists of an admonishment to this 2nd generation, not to take on the stiff-neck character and nature of their parents and to not fall into the trap of seeking after pagan Canaanite worship practices once they’d conquer the Land. Thus, Moshe instructs these young Hebrews to make themselves available for Yah to do His work in them and for them to walk in Yah’s covenant without wavering to the right or left, and not being a spiritually stubborn people as their parents were.

I would argue that this is not the first mention of “circumcision of the heart,” per se. For we find in Deuteronomy 5:29 where YHVH laments to Moshe over the terrible state of the ancients’ feelings and behavior towards Him:

“O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever” (Deu. 5:29). 

You see, to me, Father is clearly stating here that the people suffered from a serious heart condition. They did not have a spirit that would permit Yah to lead them and to grow them and to fashion them into that peculiar treasure; that kingdom of priests; and that holy nation that He purposed to make them into in His covenant with them (Exo. 19:5-6).

And then circumcision is also mentioned later on in Deuteronomy as follows:

“And YHVH your Elohim shall circumcise your heart and the heart of your seed to love YHVH your Elohim with all your heart and with all your being for your life’s sake” (Deu. 30:6; Alter).

 Circumcision of the Heart of God’s Elect Foretold

From a contextual standpoint, we find what I believe to be a confirmation of chapter 10, verse 16, in the form of a prophesy or prophetic utterance on Moshe’s part. For Moshe tells this generation of Hebrews that Yah is going to circumcise their’s and their seed’s hearts so that they will love HIm with their whole heart/their whole being, and thus they shall live. I say prophetic in the sense that in verses 1 through 5, Moshe frames this pending circumcision of Yisra’el’s hearts within their future scattering and exiling amongst the nations of the world. But there would come a time that after their exile and scattering among the nation peoples of the world, Yah turns their situation around and returns them to the Land of their fathers and blesses and prospers them. And thus it will be after that time that Abba would circumcise their hearts and the hearts of their seed so that they will love Him with all their being.

Clearly, in my opinion, no time in Yisra’el’s history has this circumcision happened to Yisra’el as Yah describes here in this passage of Deuteronomy. Indeed, Yisra’el has remained a stiff-neck people throughout her history. And because of her stubborn, stiff neck character and her refusal to honor and walk in covenant with her espoused Elohim, YHVH, they’ve endured a multitude of curses and they have been scattered among the nations a number of times throughout their history. And I get that many people, both within and outside our Faith Community, will point to modern Yisra’el’s miraculous return to the land and their establishment as a nation, being the de-facto fulfillment of this prophetic utterance by Moshe and the prophets of old. However, the nominal modern day Jew in the Land of Yisra’el remains stiff neck and he/she, as a nation, has rejected Y’shua as their Mashiyach and refuses to walk fully in covenant, Torah-keeping relationship with YHVH. Indeed, the nominal Jew, and the nation as a whole, has not had their hearts circumcised and they have not entered into a proper covenant relationship with YHVH. They, however, remain in covenant with their culture, religion and people—the very same mindset as the rhetorical Jew of Shaul’s diatribe in Romans 2.

So I would argue that maybe Deuteronomy 30:6 will be fulfilled as it is written here and alluded to in the various prophetic writings of the Tanakh, sometime near or upon the return of our Master Y’shua Messiah.

One subtle thing I would like to point out here before we move on in our survey of physical circumcision in the Tanakh, is that in Deuteronomy 10:16, Yah instructs the 2nd generation Hebrews to circumcise their own hearts and to stop being a stiff neck people. But then in Deuteronomy 30:6, Yah stipulates that He would circumcise the heart of His set-apart people and their seed so that they would be capable of loving Him with their whole being. Clearly what we see here in Deuteronomy 30:1-6 in particular, is a foreshadowing of the renewed covenant which reads:

“Behold, the days come, saith Yehovah, that I will make a new covenant with the house of Yisra’el, and with the house of Yahudah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which My covenant they brake, although I was a husband unto them, saith Yehovah. But this is the covenant that I will make with the house of Yisra’el after those days, saith Yehovah: I will put My law (My Torah) in their inward parts, and in their heart will I write it; and I will be their Elohim, and they shall be My people: and they shall teach no more every man his neighbor, and every man his brother, saying, Know Yehovah; for they shall all know me, from the least of them unto the greatest of them, saith Yehovah: for I will forgive their iniquity, and their sin will I remember no more” (Jer. 31:31-34; cf. Heb. 8:8-13; 12:24). 

Circumcision of the Flesh Versus Circumcision of the Heart

 The circumcision of the flesh, as outlined throughout the small handful of verses we find where it is mentioned in Torah and in Joshua, when contrasted with Yah’s preferred circumcision, which is circumcision of the heart, a transcendence of the ritual that puts into the flesh of the males of Yah’s people, a token—a sign—similar to a wedding band if you will—as it relates to the covenant that is supposed to exist between them and YHVH. For overshadowing this physical circumcision is the removal of the natural impediments within a would-be child of Yah, that prevents him/her from being open and responsive to Yah’s Way of Life—the tenets of Yah’s covenant with them—Yah’s Torah—a true and substantive relationship with YHVH.

 An Inextricable Link Between Physical Circumcision and Circumcision of the Heart

In essence, there was an inextricable link between a circumcised heart and physical circumcision. For without a circumcised heart, physical circumcision was of no value. Certainly, most of the first-generation males that came out of Mitsrayim were circumcised. But their uncircumcised hearts led to them all dying in the wilderness. Thus, the people’s physical circumcision became absolutely worthless to them. This is in keeping with what we will see that Shaul writes regarding physical circumcision that is absent a circumcised heart:

“…but if thou be a breaker of the law (I.e., of Torah), thy [physical] circumcision is made uncircumcision…For he is NOT a Jew, which is one outwardly; neither is that [physical] circumcision, which is outward in the flesh: But he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of Yah” (Romans 2:25-29). 

Does Circumcision of the Heart Nullify Physical Circumcision?

Does circumcision of the heart, then, nullify or abrogate physical circumcision since Yah seems to place greater value on circumcision of the heart over that of physical circumcision? Well, at the risk of giving away part 2 of this series within a series on Paul and Circumcision, I do not believe that circumcision of the heart replaces or nullifies physical circumcision. And I will go deeper into why I believe physical circumcision remains valid for today’s covenant walking disciple of Y’shua Messiah in the next post of this series.

But suffice to say today at least, that a great many bible scholars and teachers, both within and outside our Faith community feel strongly that Shaul unilaterally replaced physical circumcision with circumcision of the heart, and they rely heavily upon this and related passages of Romans 2:25-29 as support for anti-physical circumcision doctrine. But we must recognize, with full transparency, that Shaul NEVER made such a pronouncement. And knowing what we know so far about the apostle and his true position on Messianics keeping Torah (I.e., that Torah-keeping is required for Yah’s set-apart people, whether they be a Jew or a non-Jew), would it make sense that the Great Apostle to the Gentiles would stand on the side of physical circumcision having been done away with and replaced by circumcision of the heart? I don’t believe so.

In fact, Shaul, having ample opportunity to come right out and denounce the mitzvah of circumcision to his Roman Messianic readers, failed to do so, but instead, actually certifies that physical circumcision still has value and purpose for Yah’s set-apart people:

“Circumcision profits INDEED if you fulfill (or are a doer of) Torah” (Rom. 2:25). And the term fulfill or doer here, as used here by Shaul, is “prasso,” which means to properly understand and manifest or do that which you’ve come to learn and understand from the mouth of Yah and that which was delivered unto us through Torah; and to practice that which we’ve been taught and instructed to do with a circumcised heart that is inscribed with Yah’s Torah.

 

Additional Tanakh Passages Involving Circumcision 

There are only a small number of remaining passages in the Tanakh that address the issue of physical circumcision that we should all be aware of. We find in Joshua chapter 5 the recorded history of Joshua circumcising (or having circumcised) this 2nd generation of Hebrews that conquered the Land of Promise. Many have sought to answer the question of why specifically were these 2nd generation Hebrews not circumcised. The specific reason as to why the first generation Hebrews failed to circumcise their baby boys is only vaguely alluded to in scripture.

We do know that the first-generation of Hebrews were a stiff neck, stubborn people who more times than not, ran afoul of Torah while they lived. Also, we know that this first generation of Hebrews all died in the wilderness, with the exception of Joshua and Caleb. And this is that alluded to passage that answers the question why the conquering Hebrews weren’t previously circumcised:

Joshua 5:4-7—”And this is the cause why Joshua did circumcise: all the people that came forth out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came forth out of Egypt. For all the people that came out were circumcised; but all the people that were born in the wilderness by the way as they came forth out of Egypt, they had not circumcised…And their children, whom he raised up in their stead, them did Joshua circumcise: for they were uncircumcised, because they had not circumcised them by the way.”

 Jeremiah’s Call for Judah to Circumcise Their Hearts

So we could safely surmise that scripture’s silence on the question of why specifically these 2nd generation Hebrews had not been circumcised by their parents was because of that first generation’s uncircumcised hearts, heh? Thus, it fell to Joshua to do the right thing, honor YHVH, and circumcise this incoming generation of Hebrews.

Then in Jeremiah, we find the prophet calling his people, Yisra’el to repentance as follows:

“If thou wilt return, O Yisra’el, saith Yehovah, if thou wilt return unto Me, and if thou wilt put away thy abominations out of My sight; then shalt thou not be removed.” (I.e, overrun by their invading enemies—house of Yisra’el had been uprooted and scattered to the far-reaches of the north by an invading Assyrian army, while house of Judah stood in peril of being taken into captivity by an invading Babylonian army.) 

Continuing:

“And thou shalt swear, as Yehovah liveth, in truth, in justice and in righteousness; and the nations shall bless themselves in Him, and in Him shall they glory. For thus saith Yehovah to the men of Judah and Judah to Yerushalayim, break up your fallow ground and sow not among thorns. CIRCUMCISE yourselves to Yehovah, and take away the foreskins of your heart, ye men of Judah, and inhabitants of Yerushalayim, AND take away the foreskins of your heart, lest My wrath go forth like fire, and burn so that none can quench it, because of the evil of your doings” (Jer. 4:1-4; ASV). 

Here the prophet admonishes House of Judah to make themselves ready to receive Yah’s Truth—His Word—His Torah—by ridding themselves of the things that hinder the implantation of Yah’s Word within them. This they were to do as they would do in breaking up the “fallow soil” of their land and ridding that fallow soil of the “thorns” that choke out their seedling plants, which is symbolic of the Word of Truth that is to be implanted in their lives (reference Y’shua’s Parable of the Sower in Mat. 13:22—And he that was sown among the thorns, this is he that heareth the Word; and the cares of the world, and the deceitfulness of riches, choke the word, and he becometh unfruitful).

 Judah’s Dross Nature Signaling Her Lack of a Circumcised Heart

Indeed, in Ezekiel’s and Jeremiah’s time, Judah had become prosperous, in part, because of their rather disingenuous turning from their wicked ways to Yah. These were fearful of that which had happened to their northern brethren, also happening to them if they did not turn to Yah and at least make a half-hearted attempt to walk in His Ways. But in their tepid turning to Yah, Judah ended up becoming dross or withdrawn in their hearts and love for Yehovah and His Ways. In other words, they went through the motions of fulfilling Yah’s instructions, while often finding ways to bypass Torah and also dabble in various pagan practices and worship (Eze. 22:18-19).

So Father also instructs Judah to remove the foreskins of their hearts, just as one would circumcise their flesh in obedience to the commandments of Yah. For the only way Judah could possibly be saved from her impending doom was for them to keep His Commandments—His Torah—with a willing and loving heart towards Him. Otherwise, they faced His wrath that would come in the form of a Babylonian military devastation and captivity. And they, Judah, would be powerless to stave off Yah’s coming wrath.

 Paul’s Letter Highlighting the Circumcision Linked to a Key Prophesy Passage

And lastly, in the Tanakh, we have Jeremiah 9:25-26, which Shaul seems to loosely reference our focus passage for this discussion (specifically Romans 2:25-29):

“Behold, the days come, saith Yehovah, that I will punish all them that are circumcised in their uncircumcision: Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners of their hair cut off, that dwell in the wilderness; for all the nations are uncircumcised, and all the house of Yisra’el are uncircumcised in heart” (ASV). 

Indeed, the parallels to Shaul’s teaching regarding circumcision in Romans 2 cannot be overlooked or overstated: Those who are circumcised in their flesh, but who also do not walk in covenant relationship with YHVH—those who choose to willfully transgress Torah—who steal, fornicate, adulterate, rob pagan temples for financial and personal gain; hate and despise the Goyim for no reason; those that do the very evil things that they themselves criticize others of doing in opposition to Torah, are no better than their Gentile, uncircumcised counterparts in the world. They are as if they were never circumcised. And they too will be judged accordingly: They will be judged within the framework of Torah, while their non-circumcised counterparts will be judged outside the framework of Torah—I.e., by the evidence that the laws of creation naturally provide humankind.

So with that, let’s return to our focus passage of Romans 2:25-29 and see if we can break down what Shaul is trying to say regarding the  circumcisions to His Roman Messianic readers.

Paul Writes About the Circumcisions 

Romans 2:25-29—”For circumcision profits indeed if you fulfill (that is, if you properly understand and manifest that understanding of Torah through a proper halach in) Torah: but if you depart from Torah, your circumcision becomes uncircumcision (that is, if someone is circumcised because of their culture but not taught that it is a sign of the covenant with Avraham and that they are obligated to walk unwaveringly in that covenant, then his circumcision is irrelevant for purposes of receiving and entering the Malchut Elohim or the Kingdom of YHVH). And if uncircumcision (I.e., “akrobustia” or the Gentile) should keep the precepts of Torah, would not that uncircumcision (I.e., his uncircumcised station in life) be accounted as circumcision (I.e., peritome, which, metaphorically, is to be separated from the unclean multitude and truly consecrated to God)? And the uncircumcision (that is, “akrobustia,” the Gentile who is set-apart and walking in covenant relationship with YHVH), which from its nature fulfills Torah, will judge you; who, with the Scripture and with circumcision (that being, one who is circumcised and who claims possession of Yah’s Torah), transgresses against Torah (cf. Mat. 12:41-42). For he is not a Jew who is so in what is external (alone): nor is that (only physical) circumcision, which is visible in the flesh. But he is a Jew who is so in what is hidden: and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not from men, but from Elohim” (AENT). 

Here in these 5-verses, the term circumcision and uncircumcision is used numerous times. And if one is not careful to tease apart each verse within context of their preceding and proceeding verses, one can certainly miss the whole of what the apostle was attempting to convey to his Messianic Roman readers.

 Biblical Uses of the Word Circumcision

Circumcision and uncircumcision, again, depending on the context in which it is used in each verse, can hold the meaning of:

1. Physical circumcision—the removal of the foreskin of a male disciple’s privates; or the lack thereof.

2. Speaking of either a religious Jew such as a Pharisee or Scribe as in “those of the circumcision,” or a Gentile, as in the uncircumcised.

3. Circumcision of the heart; circumcision that is in the Spirit (I.e., the Ruach); circumcision that is not in the letter whose endorsement comes directly from YHVH.

 The Anti-Physical Circumcision Crowd  Led by a Misrepresentation of Paul’s Writings

Now, this and other related passages which we will examine in future postings of this series, are often used by those who I would describe as the anti-physical circumcision crowd, to denounce physical circumcision by Yah’s set-apart people. These further contend that they are “Spiritual Israel,” having replaced fully physical Israel as God’s set-apart people. In their replacing of physical Israel, these believe that statutes such as physical circumcision belong only to the Jew whom they’ve replaced. And thus according to these, being Spiritual Israel, the only circumcision that a believer should receive is the circumcision of their heart. And, according to these, we find here in this and related Pauline passages Shaul’s abrogation or annulment of physical circumcision as it relates to God’s people.

I contend, however, that Romans 2:25-29 is not in any way, form or fashion a proof-positive scriptural passage for believers in Yeshua Messiah being Spiritual Jews or Spiritual Israelites and replacing the physical Jew as Yah’s favored people. Contextually, there is no such thing as a spiritual Jew or Israel. The whole concept of a spiritual Jew or Israel is derived from a spiritualizing of Shaul’s writings. It is part and parcel of what some have labeled “Replacement Theology.” Replacement Theology and its sister, Dominion Theology, are the very doctrinal positions that are leading many down a road towards destruction.

What Shaul is trying to convey to his Roman Messianic readers is the fact that true biblical circumcision is not about an outward mark in the flesh, such is seen in the mitzvah of physical circumcision. Furthermore, that one who places their eternal destiny on their physical circumcised state, as well as on  their culture and heritage and Jewishness, but NOT on a true, obedient and substantive relationship with the Eternal, is in danger of Yah’s judgment and wrath (Rom. 2:11-12).

 Outward Physical Trappings Including Circumcision Fall Short of Yah’s Approval and Favor

Shaul’s bottom line here is simply this: Physical circumcision, biological heritage, culture, history, or lineage is not enough to make it into the Malchut Elohim or to escape Yah’s judgment. For Yah demands the obedience and love of His elect. And that obedience and love comes about as a result of a circumcised heart.

Like Avraham, we have been called to enter into a faith-based, obedient covenant relationship with YHVH. And we must never forget that Yah is unique in the judging of His human creation. For He judges the heart (e.g., 1 Sam. 16:7—”But YHVH said unto Samuel, ‘Look not on his countenance, or on the height of his stature, because I have refused him, for YHVH seeth not as man seeth; for man looketh on the outward appearance, but YHVH looketh on the heart.’”). Yah requires a circumcised heart in order for that individual to be named as His child—His set-apart one (Deu. 30:6—”YHVH your Elohim will also cleanse your heart and the hearts of your descendants so that you may love Him with all your mind and being and so that you may live”). This circumcision of one’s heart, Shaul also refers to as a “circumcision not made with hands (Col. 2:11-12—”In Him (I.e., Messiah) you also were circumcised—not, however, with a circumcision performed by human hands, but by the removal of the fleshly body, that is, through the circumcision done by Mashiyach.”).

 Circumcision of the Heart and the New Creation

Circumcision of heart in this case involves taking off the old man/woman (I.e., the flesh and donning the new man/woman. For that old man/woman is supposed to have been dead and buried with Mashiyach and the new man/woman is supposed to be raised up with Mashiyach through our obedient Faith in Yah’s Plan of Salvation-Redemption-Restoration.

Within this machination of the old man/woman dying (having a dead spirit) and the new woman/man being raised to life, Yah’s Spirit—His Ruach—awakens our once dead spirit (dead because of sin) and does a work within us such that we begin to walk in the newness of life—we, in essence, come into an obedience of Faith. We are really talking about a heart operation or even a heart transplant being done on us by our Creator under the auspices of His renewed covenant. But we must willingly, and humbly bring Him our hearts to have this circumcision done. We’re talking about being sincere; our intentions pure. This is what the apostle in great part was writing to the Roman Messianics about. True biblical circumcision involves that of the heart. For Yah is never deceived by our pretenses nor our outward actions. He sees right through us.

 Circumcision of the Heart Treats Spiritual Heart Disease

Yah’s biggest ought against the wandering ancients in the desert was their uncircumcised hearts:

“O that there were such an heart in them, that they would fear Me, and keep all My commandments always, that it might be well with them, and with their children forever” (Deu. 5:29; KJV). 

This circumcision of heart not only applies to the issue of physical circumcision, it also applies to baptism/mikveh. Baptism is in every respects supposed to be an act of the heart that is done via one’s awakened spirit within them. Baptism, like circumcision, is not a letter thing—it’s not something that we of Faith simply endeavor to do or perform as an item on our to-do or task-list in order to gain membership into an organization or religion. Unfortunately, millions of souls have needlessly gotten wet throughout the history of the Christian and Messianic Faith through the baptism ritual. However, many of these souls’ hearts were never right going in to their baptism. Thus, their praises were not of Yah, but of men—those who head up these organizations in many cases, are the ones that gave them their praises.

 Baptism and Physical Circumcision Related

It must be said at this juncture, that baptism and circumcision of heart has in no way abrogated or nullified the Torah commandment for physical circumcision. We’ll certainly touch upon this critical aspect of our overall circumcision discussion in our next post.

Shaul wrote in 2:25-26—”For circumcision verily (the Greek being “men” meaning certainly, truly surely or indeed) profiteth (the Greek being “opheleo” meaning advantageous), if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?” 

Let’s read this again, but this time more plainly:

“For circumcision profits indeed if you fulfill (receive, comprehend and then walk out) Torah: but if you depart from Torah, your circumcision becomes uncircumcision” (vs. 25).

 Physical Circumcision is Valuable to He Who Keeps Torah and Loves God

We know that physical circumcision is a sign or token for the one who is circumcised, of the Abrahamic Covenant that involved Avraham’s and his seed taking possession of the Land of promise; Avraham being the father of many nations; and Yah being the God of Avraham’s  and his seed. Thus circumcision requires the circumcised to walk steadfastly, willfully and studiously within the framework and precepts of that covenant. The one who receives physical circumcision is obligated to imitate, not just Yeshua Messiah, but also faithful Avraham in every aspect of their life.

 The Circumcisions Must be Framed Within their Proper Perspectives

When one misrepresents and or misunderstands the purpose of circumcision and misapplies the concept as merely a cultural practice without actually applying the precepts of that covenant to their lives, then their circumcision has absolutely NO relevancy to them, much less to their making it into the Malchut (Kingdom of) Elohim. It is indeed crucial that one enter into a covenant relationship with the Creator of the Universe in order for that circumcision to be of any worth or value them as a member of Avraham’s family.

 The Physically Uncircumcised Gentile Who Keeps Torah is Better Off Than the Physically Circumcised Jew Who Doesn’t Keep Torah

Shaul continues by asking this rhetorical question of the religious Jew:

“And if uncircumcision (that is, if a Gentile let’s say) should keep the precepts of Torah, would not that uncircumcision (that being his uncircumcised status) be accounted as circumcision” (vs. 26)? 

The act of walking in Faith as Avraham did (ie., according to the precepts of Torah—Yah’s instructions in righteousness); such that one walks in the obedience and knowledge of YHVH, must always “precede the act of physical circumcision if one is led to do so. Avraham’s obedient Faith was counted as righteousness by YHVH, BEFORE he was circumcised.

“And the uncircumcision (that is the uncircumcised non-Jew or Gentile) which from its nature (or who naturally) fulfills Torah, will judge you; who, with the Scripture and with circumcision, transgresses against Torah “ (vs. 27). 

What Shaul is saying here is simply that, the uncircumcised non-Jew or Gentile who naturally—who lovingly—who willfully walks in Torah—again, although they are not as yet physically circumcised—has every wherewithal and right to stand in judgment of those who are physically circumcised and who possess knowledge of Yah’s Word and Way of life, but who choose for whatever reason to transgress the very Torah they lay sole claim to.

 Jewish Outward Signs and Behavior Mean Nothing

The Apostle continues:

“For he is not a Jew who is so in what is external (alone): nor is that (only physical) circumcision, which is visible in the flesh (vs. 28). 

Here, Shaul is stripping away the rhetorical Jew’s claim that his salvation and eternal destiny rests in his circumcision and Jewishness. For Shaul reveals that one’s true Jewish identity is not founded upon or rest on any outward cultural appearances and rote rituals and actions, and certainly not on his physical circumcision.

“But he is a Jew who is so in what is hidden: and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not from men, but from Elohim” (vs. 29).

 Physically Circumcision of Gentiles as a Pretext For Faith Became a Major Concern of the Faith in Paul’s Day

We know from the Cepher of the Acts of the Apostles as well as from various Pauline writings that there was a furious push for non-Jewish men just entering the Faith to be circumcised. This push for immediate circumcision placed the new convert at an extreme disadvantage in a number of ways. The most poignant disadvantage was that the new convert in more cases than not did not possess any understanding of covenants and what covenant relationship truly meant and involved. Thus, upon them being circumcised right off the bat coming into the Faith, the relevance of their circumcision, not just to them, but to those pushing the circumcision (ie., the Judaizers), was misunderstood and sorely misapplied.

 God’s Perspective on Cultural Circumcision

We read of the Eternal’s view on cultural circumcision that is not attached to a proper covenant relationship with the Almighty:

“Thus says YHVH: ‘Let not the wise man boast in his wisdom; let not the mighty man boast in his might; let not the rich man boast in his riches. But let him who boasts boast in this, that he understands and knows Me; that I am YHVH who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares YHVH. Behold, the days are coming, declares YHVH, when I will punish all those who are circumcised merely in the flesh—Egypt, Judah, Edom, the sons of Ammon, Moab, and all who dwell in the desert who cut the corners of their hair, for all these nations are uncircumcised, and all the house of Israel are uncircumcised in heart’” (Jer. 9:23-26; ESV). 

So we see here in this passage of Jeremiah, that Yah required of His set-apart people, that they both be circumcised in their flesh, but in particular, that they be circumcised in their hearts. Those who for whatever reason failed to possess these two things, in particular the circumcision of the heart, would face judgment-punishment-according to the Eternal.

 God’s Pending Judgment Upon Those With Corrupted-Uncircumcised Hearts

Recall in Part 4 of our “Paul on Being Under the Law” series that Shaul made this impending judgment of the hearts of Yah’s human creation a foundational element of “his gospel.” (Reference: “The Gospel According to Paul: www.themessianictorahobserver.org/2021/04/13/the-gospel-according-to-the-apostle-paul) For we recognized that Yah is a judge of the hearts of men (Jer. 17:10). And the apostle’s mention of this critical element of Shaul’s gospel-this impending judgment of the hearts of people—seems to be in direct response to the legalistic activities of certain Messianic Jews operating within the Roman assemblies.

 He Who is Physically Circumcised Must be a Torah-Keeper 

In his letter to the Galatian Messianics the apostle backs up his contention here that circumcision has innate value to Yah’s people IF they indeed keep Torah:

“For I testify again to every man that is circumcised, that he is a debtor to do the whole law” (5:3). 

Now, I won’t go into too much depth on this particular verse since we’re eventually going to study it when we get to Shaul’s hard to understand writings in his letter to the Galatians. But suffice to say, the apostle makes a crucial link between “circumcision” and “obedience” to Torah in both passages. Unfortunately, Shaul’s wording and the English translators’ troublesome rendering of this passage seems to be the basis upon which a great many fundamentalists, orthodox and evangelical Christians rest some of their anti-Torah doctrine upon. Because the erroneous thinking on the part of these anti-Torahites is that keeping Torah, especially keeping the whole of Torah (that being the commandments that apply to us as individuals and as a community that we can keep) by Yah’s people is an impossibility, and thus, attempting to do so is a really bad thing to do because Yeshua kept Torah perfectly so we don’t have to. And for any who would be God’s elect to even contemplate keeping Torah, would be an act of undermining Yeshua’s earthly ministry and an indicator that he or she has fallen from grace. But the truth of the matter is that this is not at all what the apostle means by one being “a debtor to do the whole law.” The short and to the point meaning to this Galatians verse is that circumcision is an outward, physical marker that you are in fact a keeper of Torah by virtue of you being a Son of YHVH—being in covenant relationship with YHVH. If you embrace your circumcision, you then are obligated to embrace and keep the whole of Torah: not just the parts of Torah that appeal to you and your sensibilities and preferences. This is really what the apostle is contextually saying here.

Clearly there’s a problem that the apostle is working towards somehow rectifying here in our Romans 2 focus passage. For one to embrace the symbol or token of their covenant relationship with the Creator of the Universe (or their physical circumcision), fundamentally requires him to freely and lovingly adhere and conform to the tenets of that covenant relationship—which is Torah. And of course the core tenet of this covenant relationship is obedience to Torah (Exo. 19:5-6—”…if you will diligently listen to me and keep My covenant, then you will be my special possession out of all the nations…”). Unfortunately, the contrary rhetorical Jew of Shaul’s diatribe in our passage here was picking and choosing which Torah laws and instructions he would keep, while at the same time, intentionally violating the Torah instructions and laws that he didn’t want to keep; all the while judging others for violating the very laws and instructions they themselves were transgressing (Romans 2:21-24). Thus, this contrary Jew’s circumcision—the token or mark of his supposed covenant relationship with the Creator—because of his contrariness and his uncircumcised heart, was forfeited or annulled.

TO BE CONTINUED