# Introduction An often contested point in the discussion of the proper subjects of baptism is the connection between circumcision in the old testament to baptism in the new testament. While it is important to note that baptism does not "fulfill" circumcision to directly take the place of it,[^1] it cannot be denied that they both have many things in common. One does not even need to view scripture through the lens of a "covenantal" framework to see this. For these reasons, it is not inappropriate to use this as a supporting argument for infant baptism. In the Westminster Confession of Faith, baptism is covered in the 28th chapter, but for the purpose of this discussion, we need to rewind a bit. >The sacraments of the Old Testament, in regard to the spiritual things thereby signified and exhibited, were, for substance, the same with those of the New. >**Westminster Confession of Faith 27.5** This paragraph showcases what we are seeking to demonstrate here, that circumcision and baptism both *signify* and *exhibit* the same *spiritual things* in their *substance* (in the core of what they are). We'll seek to prove that baptism and circumcision agree in these ways: 1. They both seal unto us the promise of grace for the sake of Christ. 2. They both signify our regeneration. 3. They are both for the purpose of formal admission into the visible church. 4. They both require faith in order to be effectual. We'll look at each of these in more depth. # A Seal of the Promise of Grace for the Sake of Christ When circumcision was first instituted, it was made clear that this was not something that was done to merit any favor with God, but simply as a sign of God's grace toward the people that he had set apart for himself out of the world. >And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. >This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. >**Genesis 17:7-8, 10-11** This grace was not being communicated to just Abraham himself, but all his descendants, before they even had any opportunity to do anything good or bad. This sign is equated so closely with the thing *signified*, that God says that circumcision *is* the covenant. Yet in verse 11, he clarifies that it is not concretely the covenant itself, but the *token* of it. The Apostle Paul takes up this language in Romans. >And he \[Abraham] received the **sign** of circumcision, a **seal** of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. >**Romans 4:11-12** Paul says that this **sign** that Abraham received was a tangible, visual token of a spiritual truth, namely, that he had received an imputed righteousness, that was not his own, but Christ's. Circumcision is also called a **seal**, because it is a stamp of God confirming the veracity of the spiritual promise in a way that is clear to our senses. Paul clarifies the fact that it was not Abraham's righteousness that was sealed, but Christ's, at the end of the chapter. >Now it was not written for his sake alone, that it was imputed to him; But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification. >**Romans 4:23-25** Here, and elsewhere in scripture, Abraham is held out as an archetypal example of the true faith in Christ that resides in every true Christian. Paul labors the point that law-keeping as a means of meriting God's favor is an inappropriate use of the law, since God had already entered into a gracious covenant with Abraham long before the law was in effect. >And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. >**Galatians 3:17-18** Don't let the words here escape notice. Paul says that the covenant with Abraham was *confirmed in Christ*. These things taken into account, we cannot deny that the sign of this covenant, circumcision, was a token of unmerited grace through Christ. But what about baptism? When we first encounter baptism in the new testament, the scene playing out is the people coming to be baptized by John in the Jordan river. >In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. >Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. >**Matthew 3:1-2, 5-6** We see here that baptism was not a work to be done meriting favor, but those baptized were *confessing their sins*, acknowledging that they had nothing to offer to God of themselves. In Peter's sermon on the day of Pentecost, the forgiveness of sins is again mentioned, and in accordance with the Great Commission,[^2] baptism is to be done in the name, or by the power and authority, of Christ. The promise offered is the gift of the Holy Ghost, communion with God himself, through the mediation of Jesus Christ. >Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. >**Acts 2:38-39** When Philip the evangelist is speaking with the Ethiopian eunuch, it is the eunuch's confession of Jesus Christ as the Son of God that allows him to become a proper subject of baptism. >And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. >**Acts 8:36-37** Peter later in his epistle writes that baptism (compared to Noah's ark, a type of Christ) "saves us," not by the action of water applied itself, but because it demonstrates our *answer of a good conscience* before God, which can only come through the imputed righteousness of Jesus Christ, specifically mentioned here as being his resurrection and ascension to the right hand of God as our Mediator. >The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him. >**1 Peter 3:21-22** I can continue to belabor the point, but I think any cursory read of the new testament will demonstrate that baptism is nothing but a mark of grace that comes not through our own effort, but through the power of Jesus Christ. # A Sign of Regeneration Since they both are signs of unmerited grace, circumcision and baptism must direct us to a spiritual, inward reality, not just the external action. A great error of the Jews that is continually pointed out in the new testament is that they rested in external circumcision as a badge of their spiritual state, when this is not what they were directed to do in the old testament. At the close of the Pentateuch, Moses is giving his final "sermon" to the people of Israel before they prepare to enter the promised land. He gives a sort of prophecy of the future of the people of Israel: their obedience, their apostasy and dispersion into the Gentile nations, and their repentance. Part of their repentance would be God working in their hearts to renew their love for God and obedience to his commandments. >And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the LORD thy God hath driven thee, And shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul... >And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live. And the LORD thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee. And thou shalt return and obey the voice of the LORD, and do all his commandments which I command thee this day. >**Deuteronomy 30:1-3, 6-8** Moses is restating here what he said earlier when delivering some of the body of laws. >Circumcise therefore the foreskin of your heart, and be no more stiffnecked. >**Deuteronomy 10:16** The principle stated here is not "do this and live," as Paul states was the substance of the covenant of works,[^3] but what will cause them to have life is this circumcision of the heart through the operation of God. The image here is what Ezekiel takes up as a fulfillment of Moses' words in his prophecy. >Therefore say, Thus saith the Lord GOD; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God. >**Ezekiel 11:17-20** Even in the new testament, Paul uses the language of circumcision to describe the inward change of the heart. >For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. >**Philippians 3:3** In Calvinist circles, the Ezekiel texts[^4] are often used to prove the sovereignty of God in salvation (as they should), yet the connection to the language of circumcision must not be missed. This type of language is not unique to Ezekiel among the prophets.[^5] Jeremiah also uses it when speaking of the work of repentance. Isaiah uses it to describe the standing of a cleansed heart before God. >If thou wilt return, O Israel, saith the LORD, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove... >For thus saith the LORD to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. >**Jeremiah 4:1, 3-4** >Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. >**Isaiah 52:1** In the new testament, this is exactly what Paul teaches is happening in the spiritual regeneration of God's people, bringing them into close communion with himself. >For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. >**Hebrews 8:10-12** But what about baptism? I don't think anyone reading this would disagree that baptism signifies regeneration in the new testament. This is a fundamental point that is used in Baptistic theology to prove that repentance must precede baptism. But, for the sake of argument, we'll take a look at a few passages. We've already seen that baptism is connected to repentance and confession of sin in the previous section. Paul also uses baptism as a connecting tissue to our new life in Christ. >Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. >**Romans 6:3-4** Paul states that being baptized into Christ is a sign that we are no longer bound by the works of the law as a means of salvation, because we have been given a new spirit in Christ. >Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. >**Galatians 3:24-28** Elsewhere in Paul's letters, he uses the language of baptism, or washing, to describe what God has done for us, and not works that we have done for God. >But after that the kindness and love of God our Saviour toward man appeared, Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which he shed on us abundantly through Jesus Christ our Saviour; That being justified by his grace, we should be made heirs according to the hope of eternal life. >**Titus 3:4-7** This is why we still retain the word *sacrament* in Protestant circles to describe these ordinances. By using the same words to describe both the sign and the thing signified, we are not saying that external circumcision *is* circumcision of the heart, or that external baptism *is* baptism of the spirit. What we are saying is that as surely as that external sign is real to our senses, so surely has God made those things signified real to our souls, giving our doubt-filled minds rest and peace. # A Sign of Admission into the Visible Church The reader may disagree with using the terminology of "visible church" when referring to the old testament, but this can be thought of simply as the community of the people of God separated from the world. In the old testament, this was the tribes and nation of Israel. In the new testament, this is the Christian church in all nations. In the old testament, circumcision was the required first step to be identified among God's people. When God gave the covenant to Abraham (already cited above), he not only says that circumcision *is* the covenant, he says that anyone uncircumcised would be considered as a covenant breaker and separated from God's people. >And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. >**Genesis 17:14** Circumcision was a requirement before a person would be able to participate in the other ordinances of old testament worship. >And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof. >**Exodus 12:48-49** >And thou shalt say to the rebellious, even to the house of Israel, Thus saith the Lord GOD; O ye house of Israel, let it suffice you of all your abominations, In that ye have brought into my sanctuary strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations. And ye have not kept the charge of mine holy things: but ye have set keepers of my charge in my sanctuary for yourselves. Thus saith the Lord GOD; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel. >**Ezekiel 44:6-9** In the new testament, baptism is also the sign of entrance into being identified with the people of God. >There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all. >**Ephesians 4:4-6** >For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. >**1 Corinthians 12:12-13** Like circumcision, not being baptized is a sign that one is separated from the truth of Christ. >And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. >**Luke 7:29-30** Also like circumcision, baptism grants those baptized the privilege of participating in the worship of the new testament.[^6] >Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. >**Acts 2:41-43** # Only Efficacious Through Faith This point may be redundant considering the ground already covered, but since scripture stresses this point, it is appropriate to mention it again here. Most of the relevant texts are cited in footnote 5, so we'll use one example from scripture to speak to the point. >But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. >Then laid they their hands on them, and they received the Holy Ghost. And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. >**Acts 8:12-13, 17-24** Simon the Magician is an example of one who had some measure of belief that what Philip and the apostles preached was true, but was ultimately unconverted. Peter makes this clear in saying, *thy heart is not right in the sight of God*. While not to be relied on for doctrine, testimonies from church history imply that Simon may have been the founder of Gnosticism, and that he claimed to be another Christ. In either case, Simon's "repentance" in the passage is merely born out of a fear of the terrible curse that Peter pronounces against him and the consequences of his sin, not a true repentance and amendment of his life, much like Judas Iscariot. If Simon can be baptized and not be saved, like the many Israelites and the Pharisees who were circumcised but not converted, then it is clear that circumcision and baptism are not means of conversion in themselves, but require a renewal of the heart to become "real." # Conclusion From all these things it is clear that circumcision and baptism both signify to us the same spiritual truths. For this reason, the apostle Paul brings them both together to make the same point.  >And ye are complete in him, which is the head of all principality and power: In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. >**Colossians 2:10-12** Paul uses the imagery of circumcision and baptism interchangeably to make the point that these signs display our identification with Christ and his work for us, and represent the death of the "old man" and the putting on of the righteousness of Jesus Christ.[^7] The conclusion must be, that those who desire to be free from sin and damnation and who seek true communion with God, must put aside the works of the flesh and come to God cleansed by his mercy, which is exhibited to us by those visible signs. >Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: *but ye are washed*, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. >**1 Corinthians 6:9-11** Are you baptized? Not merely externally, but inwardly? Come to Christ today in spirit and in truth and receive all the gracious promises he gives to his people. #sacraments #baptism #circumcision [^1]: The only fulfillment (in the strictest sense) of the old testament ceremonies is Christ himself. For example, the OT Passover is not fulfilled in the Lord's Supper, but in the person of Christ. See 1 Cor. 5:7, *For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with the old leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.* Circumcision is a *cutting off*, which signifies Christ being cut off for the sake of his people. See Daniel 9:26, *And after threescore and two weeks shall Messiah be cut off, but not for himself...* For the sake of brevity, we will not discuss the ways in which circumcision and baptism do not agree, such as the change in action (flesh and blood vs. water), or the broadening of the proper subjects (males only vs. men and women), etc. [^2]: Matthew 28:18-20, *And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.* [^3]: Romans 10:5, *For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.* [^4]: See also Ezekiel 36:24-28, *For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God.* [^5]: Many other texts can be cited. See Leviticus 26:41; Jeremiah 6:10, 9:26; Acts 7:51; Romans 2:25-29; 1 Corinthians 7:19; Galatians 5:6, 6:15; Philippians 3:3; Colossians 2:11. [^6]: This is not an argument for paedocommunion. [^7]: Ephesians 4:22-24, *That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness.*