Genesis 17:10Meaning & Commentary from the Church Fathers

God, wishing to unite the descendants of Abraham and make them His chosen people, intended to prevent them from intermingling with the nations of the land they were to inherit as their population grew over time. Moreover, foreseeing their eventual enslavement in Egypt, He aimed for them not to blend with the Egyptians even there. Therefore, as a symbol of this covenant, God instructed the faithful servant to undergo circumcision, declaring: ‘This is my covenant, which ye shall keep between me, and between you, and between your offspring after you: that ye shall have all the male sex circumcised; circumcise your foreskin.’

In the beginning, God established the law of circumcision when He told Abraham, “But you shall keep My covenant, you and your seed after you in their generations; and this is My covenant which I covenant between you and Me, and between your seed after you in their generations: Every male shall be circumcised, and you shall circumcise your foreskin, and it shall be a covenant between Me and you, and your every male child shall be circumcised on the eighth day” (Gen. 17:9-12). With this command, He laid the obligation of circumcising the foreskins and declared any neglect of this command as a serious offence. This act stands as a prototype of one of the most significant sacraments. Subsequently, He stated, “And My covenant shall be upon your flesh for an everlasting covenant, but the uncircumcised male whose foreskin is not circumcised on the eighth day—his soul shall be cut off from his people because he has broken My covenant” (Gen. 17:13-14).

Thus, the Apostle Paul affirmed that circumcision was bestowed upon the patriarch as a sign and seal of faith, even prior to the covenant of the uncircumcision (Rom. 4:11). His intent appeared to establish that the call and justification through faith supersede all the statutes of the Mosaic Law. In doing so, he sought to show the Israelites that justification by faith should not be seen as a transgression of the law, but rather as a return to what was originally intended before the law existed. Addressing the current context, he also seemed to recognize a different kind of circumcision. Hence, encouraging the Jews to move beyond their reliance on fleshly achievements, he wrote, “For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is that of the heart, in the Spirit, not in the letter, whose praise is not from men but from God” (Rom. 2:28-29).

Indeed, does this not lead him to suggest alternative views on circumcision? He does not want them to consider that it was given to their forefather Abraham merely as “the seal of faith in the uncircumcision” (Rom. 4:11), but rather as something increasingly profound and spiritual. It is crucial, therefore, to understand what circumcision in the spirit entails—what it symbolizes in the flesh, and why circumcision is mandated specifically on the eighth day.

Clearly, when we strive for union with God through the mediation of Christ, it is appropriate that those who ascend in faith toward communion with the holy Lord should first be purified and sanctified in every aspect. A prime example of this is found in God's words to Moses: “Come down, testify to the people, and sanctify them today and tomorrow, and let them wash their garments, and let them be ready for the third day: for on the third day the Lord will come down upon Mount Sinai” (Ex. 19:10-11). Through the initial act of sanctification, He indicates that we ought to seek a virtuous disposition; through the washing of garments, He alludes to the cleansing of the body, which serves as the garment of the soul (Lev. 19:2). Those who wish to communicate with the holy God must, therefore, be pre-consecrated in various ways, as commanded: “Be holy, because I am holy” (Lev. 19:2). The symbol of this sanctification was established through fleshly circumcision.

How is this realized? Upon a careful inquiry into our moral condition, we discover that pleasure often precedes sin. We are lured into sin by fervent desires that always arise before our actions and anticipate the soul's resolve, guiding us ultimately toward fulfilling those intentions. This truth is echoed by the Apostle James, who states, “No one say when he is tempted, ‘I am tempted by God,’ for God cannot be tempted by evil, nor does He Himself tempt anyone. But each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin, and sin when it is full-grown brings forth death” (James 1:13-15). This illustrates how lust is the origin of depravity, and in improper pleasures, the seeds of sin take root.

It is for this reason that the Lawgiver commands the foreskin to be cut, emphasizing the location of sensual desires, as if to convey that purity will never be attainable unless we renounce shameful desires and obey the Divine word, wielding the sword of the Spirit effectively (Heb. 4:12). If this represents true circumcision, then those who boast merely in their flesh are rightly admonished: “Circumcise yourselves to the Lord, and take away the foreskins of your heart, you men of Judah, and inhabitants of Jerusalem” (Jer. 4:4). One who is circumcised in flesh is only circumcised in regard to the flesh, while one who is spiritually circumcised through faith in Christ is truly set apart for God.

We receive spiritual circumcision, which unites us with God, on the eighth day—the day of the Savior's resurrection—signifying that this spiritual circumcision is the source of life and forms a bond with Christ through the Spirit’s work, as Paul proclaims: “For you died, and your life is hidden with Christ in God. When Christ who is our life appears, then you also will appear with Him in glory” (Col. 3:3-4). Truly, it is reasonable to assert that anyone who relinquishes worldly pleasures for God must die to this world. This sentiment resonates with Paul when he states, “But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world” (Gal. 6:14). By partaking in His nature through the Spirit, who cleanses us of all impurities, we are called to die to the world and embrace a life dedicated to God.

Thus, circumcision takes place on the eighth day, pointing to the resurrection of Christ, and not sooner, for only after Christ's resurrection is the gift of the Spirit bestowed. It was then that He breathed on His disciples, commanding, “Receive the Holy Spirit” (John 20:22). The necessity of physical circumcision for the Jews symbolizes their ongoing slavery under the punitive law, while for us—who are free and spiritual—it signifies the cleansing through the Spirit, which eradicates all sin and bestows divine purity through faith. The ultimate goal of true spiritual circumcision is evident in Abraham's narrative: God established the law of circumcision when Abraham was ninety-nine years old, signifying a precursor to the perfection of virtue, illustrating that one cannot truly attain perfection without the purification signified by circumcision.

Moreover, the number one hundred symbolizes completeness, and circumcision prepares the way for this perfection. Yet, the purpose of spiritual circumcision extends beyond this initial covenant, remaining vital even for those liberated in Christ. A person is considered free in Christ when they have shed the shackles of the devil and the burden of sin, breaking free from their bonds, as described, and subsequently embracing the glorious truth and faith of Christ. A careful examination of Scripture confirms that circumcision on the eighth day pertains to the free, not to those still enslaved.

Ishmael, who was born to Abraham through Hagar, though he was circumcised, did so not on the eighth day, but at thirteen years old. The Scripture notes that “Abraham circumcised his son Ishmael when he was thirteen years old” (Gen. 17:25), highlighting that the offspring of the slave woman, symbolizing Israel, does not align with either the eighth or the twelfth day. He is excluded from the eighth because he rejected the saving message of Christ’s resurrection, which is preached on the eighth day and affirms the blessings associated with spiritual circumcision grounded in faith. He also stands apart from the twelfth as he dismisses the apostolic teachings, opting not to receive their guidance and hence remaining untouched by it.

Conversely, Isaac, the free-born son of the free woman, represents those circumcised on the eighth day; the children of the highest Jerusalem, having embraced the resurrection of Christ, also inherit spiritual circumcision, which liberates them from both sin and death, linking them to the life of Christ. In examining Exodus, we find additional instances illustrating that spiritual circumcision signifies the destruction of death and the abolishment of corruption. Moses was sent with divine directives to Pharaoh, urging the liberation of Israel from long-standing bondage. Yet, as he traveled, “an angel met him and sought to kill him. But Zipporah took a sharp stone, circumcised her son, declaring, ‘You are indeed a bridegroom of blood to me,’ and the angel departed” (Ex. 4:24-26).

Let us ponder this moment; the angel intended to bring about Moses' demise, yet upon witnessing the circumcision of the child, he recoils, revealing a hidden meaning within this event. The act of circumcision had the power to save Moses, illustrating that the external circumcision does not ultimately protect from the unavoidable death that is common to all, good or bad alike, but the circumcision performed in the spirit upon the new people of God, the believers in Christ, has the ability to ward off malevolence. It raises a question: how can Israel, who remains uninitiated, continue to exist without experiencing the transformation of spiritual circumcision? The answer lies in their refusal to accept the resurrection of Christ, which results in death prevailing over them eternally.

Nevertheless, those who embrace faith in the resurrection are extended grace through circumcision in the spirit, which reverberates through all. Notably, there is a significant disparity between the resurrection experiences of different groups. Those who reject faith in Christ offend the Giver of Life and shall find their resurrection to bring about condemnation rather than life. In contrast, those who honor the Savior’s resurrection and uphold His commandments will be partakers in the resurrection of life (John 5:29). Thus, the spiritually circumcised share in this grace, extending the benefits even to the unfaithful, for God desires the salvation of all creation.

Paul articulates, “For just as you once were disobedient to God, yet have now received mercy because of their disobedience; even so, these also have now been disobedient, that through the mercy shown to you they also may obtain mercy” (Rom. 11:31). What Christ offers believers, He extends to all of creation. Paul proclaims the mystery of the resurrection, stating that Christ is the first to rise; “Afterward those who are Christ’s at His coming” (1 Cor. 15:23). The resurrection is especially reserved for those united to Him through faith, extending graciously to all, reflecting God's intention to utterly abolish death.

Note that Zipporah circumcises the child not with an iron knife, representative of punishment—appropriate for those under the law—but with a stone, which symbolizes Christ. This indicates the steadfast and unbreakable nature of the Only-Begotten. God, through the prophets, refers to Christ as adamant, saying, “Behold, I set a stone among My people” (Am. 7:8), depicting that the divine nature of the Word surpasses all adversaries. After Moses’ leadership, Jesus led Israel, guiding them to purity and encouraging them to prepare for battle through circumcision, lest they suffer defeat. “The Lord commanded Joshua, saying, ‘Make for yourself flint knives and circumcise the children of Israel a second time’” (Josh. 5:2-3). The term ‘stone’ conveys the resilience of God’s Word. Its ‘sharpness’ denotes the capacity to penetrate any heart, harmonizing with Paul’s remark about the Divine Word being “living and powerful, sharper than any two-edged sword” (Heb. 4:12).

Why did God instruct Abraham to undergo circumcision (Gen. 17:9-11)? Having predicted that his descendants would face separation, He sought to establish a safeguard for their devotion, ensuring that when they interacted with the immoral, they would not tarnish their inherent dignity. By recognizing the sign, they would maintain a lasting remembrance of the One who initiated it. After spending forty years in solitude in the wilderness, distant from other nations, they deemed circumcision unnecessary. Once they had entered the promised land, the Creator commanded Joshua to circumcise all the people again before granting them possession of the land, as they were about to interact with surrounding nations, making a distinguishing mark essential.

God established the practice of circumcision for Abraham, his household, and all the descendants that would follow him. This rite served as a precursor to Christian baptism, symbolizing repentance, the mortification of sinful desires, and the severing of malevolent actions. Moreover, circumcision foreshadowed the resurrection. Just as God commanded that male infants be circumcised on the eighth day, so too, on the day of the universal resurrection, all will emerge from their graves as if reborn, ‘will be renewed like an eagle's youth’ (Psalm 102:5). This event follows the completion of the seven temporal ages of the world, akin to an eighth day, the beginning of eternal life, at which point all forms of decay within human nature will be entirely removed. As the Apostle states, “It is fitting that this corruptible be clothed with incorruption, and this mortal be clothed with immortality” (1 Cor. 15:53).

The relationship of this covenantal practice is often inadequately explained by those who believe that Abraham consented to be circumcised by the Egyptians, perceiving this act as merely something God later commanded. As Origen points out in opposition to Celsus, Jewish and Egyptian circumcision fundamentally differ, much like two sacred rituals honoring distinct deities. They are also marked by various differences: the Jewish rite is performed in accordance with divine law, whereas the Egyptians do so based on personal choice; the Jews universally observe it, while among Egyptians it is primarily the priests and those engaged in mystical arts who do; also, the Jewish practice pertains solely to males, unlike the Egyptians, who include females as well.

This saying encompasses much of what we have previously examined (Gen. 17:1-7), as well as the account concerning the institution of circumcision (Gen. 17:9, 12, 14). ... Gen. 17:10. This covenant, which you shall uphold between Me and you, and between your descendants throughout their generations. ‘This covenant’ does not pertain to the essence of the covenant itself, nor does it reference the mental attitudes and actions that are pleasing to God, which bind humanity through the covenant with the Divine as discussed earlier. Instead, it signifies the outward symbol of fidelity to the covenant with God, a fact made clear in the subsequent verse.