Leviticus 12:3
And on the eighth day the flesh of the boy's foreskin is to be circumcised.
And on the eighth day
The phrase "on the eighth day" is significant in both a historical and theological context. Biblically, the number eight often symbolizes new beginnings or a new order. In the Hebrew tradition, the eighth day marks a transition from the initial period of impurity and separation to a time of covenantal inclusion. Theologically, this can be seen as a foreshadowing of the new creation and resurrection, as Jesus rose on the first day of the week, which is also the eighth day in a continuous cycle. Historically, the practice of circumcision on the eighth day is unique to the Israelites, setting them apart from surrounding cultures and emphasizing their covenant relationship with God.

the flesh of his foreskin
The "flesh of his foreskin" refers to the physical act of circumcision, which is the removal of the foreskin from the male genitalia. In Hebrew, the word for foreskin is "orlah," which can also imply something that is uncultivated or unrefined. This act is not merely a physical procedure but carries deep spiritual significance. It symbolizes the cutting away of impurity and the dedication of the individual to God. In the broader scriptural context, circumcision is a sign of the Abrahamic covenant (Genesis 17:10-14), representing a commitment to live according to God's laws and a physical mark of belonging to His chosen people.

shall be circumcised
The command "shall be circumcised" is an imperative, indicating the necessity and non-negotiable nature of this rite for the Israelites. The Hebrew verb used here is "mul," which means to cut or to circumcise. This command is not just a cultural or health-related practice but a divine ordinance that signifies the child's entry into the covenant community. It is a physical manifestation of a spiritual truth, that the people of Israel are set apart for God's purposes. In the New Testament, the concept of circumcision is expanded to include the circumcision of the heart (Romans 2:29), emphasizing inner spiritual transformation over mere external compliance. This highlights the continuity and fulfillment of the Old Testament law in the New Covenant through Christ.

Persons / Places / Events
1. Moses
The author of Leviticus, who received the laws from God on Mount Sinai. He is the central figure in delivering God's commandments to the Israelites.

2. Israelites
The chosen people of God to whom the laws, including the practice of circumcision, were given as a sign of the covenant.

3. Circumcision
A physical sign of the covenant between God and Abraham's descendants, instituted in Genesis 17. It is a significant ritual in Jewish tradition.

4. Eighth Day
The specific time prescribed for circumcision, symbolizing new beginnings and completeness in biblical numerology.

5. Covenant
The agreement established between God and Abraham, which circumcision represents as a physical and spiritual sign of belonging to God's people.
Teaching Points
Sign of the Covenant
Circumcision is a physical reminder of the covenant between God and His people, symbolizing purity and dedication to God.

Obedience to God's Command
The act of circumcision on the eighth day demonstrates the importance of following God's instructions precisely and faithfully.

Spiritual Significance
While physical circumcision was a sign of the covenant, the New Testament emphasizes the need for a circumcised heart, representing inner transformation and commitment to God.

Continuity and Fulfillment
The practice of circumcision connects the Old and New Testaments, showing the continuity of God's plan and its fulfillment in Christ.

Community and Identity
Circumcision served as a mark of identity for the Israelites, setting them apart as God's chosen people, which parallels the Christian identity in Christ.
Bible Study Questions
1. How does the practice of circumcision on the eighth day reflect the importance of obedience to God's commands in our lives today?

2. In what ways does the concept of a "circumcised heart" in the New Testament challenge us to examine our spiritual lives?

3. How does the continuity of the covenant from the Old Testament to the New Testament enhance our understanding of God's plan for salvation?

4. What are some modern-day practices or rituals that serve as reminders of our covenant relationship with God?

5. How can understanding the historical and cultural context of circumcision deepen our appreciation for the identity and community we have in Christ?
Connections to Other Scriptures
Genesis 17
This chapter details God's covenant with Abraham, where circumcision is first introduced as a sign of the covenant.

Luke 2:21
This verse describes the circumcision of Jesus on the eighth day, connecting the Old Testament law to the New Testament fulfillment.

Romans 2:28-29
Paul discusses the spiritual significance of circumcision, emphasizing the importance of a heart transformed by the Spirit rather than mere physical rituals.
Birth-Sin and its DevelopmentsJ. A. Seiss, D. D.Leviticus 12:1-8
Born in SinR.M. Edgar Leviticus 12:1-8
Ceremonial PurificationsR.A. Redford Leviticus 12:1-8
Her Purifying. -- Purification After Child-BirthS. H. Kellogg D. D.Leviticus 12:1-8
The Ordinance of CircumcisionS. H. Kellogg, D. D.Leviticus 12:1-8
The Purification of the ChurchJ.A. Macdonald Leviticus 12:1-8
The Statutes on MaternityW. Clarkson Leviticus 12:1-8
Woman Under the Law and Under the GospelS.R. Aldridge Leviticus 12:2-7
People
Moses
Places
Teman
Topics
Boy, Circumcised, Circumcision, Eighth, Flesh, Foreskin
Dictionary of Bible Themes
Leviticus 12:3

     5078   Abraham, significance
     5571   surgery
     5658   boys
     7021   church, OT anticipations
     7328   ceremonies
     7335   circumcision, physical
     7525   exclusiveness

Leviticus 12:1-4

     5333   healing

Leviticus 12:1-5

     5715   menstruation
     7424   ritual law

Leviticus 12:1-7

     5733   pregnancy

Leviticus 12:1-8

     5652   babies
     5719   mothers, responsibilities
     5745   women

Leviticus 12:2-3

     1653   numbers, 6-10

Leviticus 12:2-7

     7348   defilement

Library
The Birth and Early Life of John the Baptist.
(Hill Country of Judæa, b.c. 5.) ^C Luke I. 57-80. ^c 57 Now Elisabeth's time was fulfilled that she should be delivered; and she brought forth a son. 58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her [mercy in granting a child; great mercy in granting so illustrious a child] ; and they rejoiced with her. 59 And it came to pass on the eighth day [See Gen. xvii. 12; Lev. xii. 3; Phil. iii. 5. Male children were named at their circumcision, probably
J. W. McGarvey—The Four-Fold Gospel

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their
J. W. McGarvey—The Four-Fold Gospel

Christ's Humiliation in his Incarnation
'Great is the mystery of godliness, God manifest in the flesh.' I Tim 3:16. Q-xxvii: WHEREIN DID CHRIST'S HUMILIATION CONSIST? A: In his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross. Christ's humiliation consisted in his incarnation, his taking flesh, and being born. It was real flesh that Christ took; not the image of a body (as the Manichees erroneously held), but a true body; therefore he
Thomas Watson—A Body of Divinity

The Early Years of Jesus
Matt. i. 1 to ii. 23; Luke i. 5 to ii. 52; iii. 23-38 58. It is surprising that within a century of the life of the apostles, Christian imagination could have so completely mistaken the real greatness of Jesus as to let its thirst for wonder fill his early years with scenes in which his conduct is as unlovely as it is shocking. That he who in manhood was "holy, harmless, undefiled, separate from sinners" (Heb. vii. 26), could in youth, in a fit of ill-temper, strike a companion with death and then
Rush Rhees—The Life of Jesus of Nazareth

Supplementary Note to Chapter ii. The Year of Christ's Birth.
The Christian era commences on the 1st of January of the year 754 of the city of Rome. That our Lord was born about the time stated in the text may appear from the following considerations-- The visit of the wise men to Bethlehem must have taken place a very few days after the birth of Jesus, and before His presentation in the temple. Bethlehem was not the stated residence of Joseph and Mary, either before or after the birth of the child (Luke i. 26, ii. 4, 39; Matt. ii. 2). They were obliged to
William Dool Killen—The Ancient Church

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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