John 7:22

KJV

Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.

KJV (with Strong's)

Moses {G3475} therefore {G1223}{G5124} gave {G1325} unto you {G5213} circumcision {G4061};(not {G3756} because {G3754} it is {G2076} of {G1537} Moses {G3475}, but {G235} of {G1537} the fathers {G3962};) and {G2532} ye {G4059} on {G1722} the sabbath day {G4521} circumcise {G4059} a man {G444}.

Complete Jewish Bible

Moshe gave you b’rit-milah — not that it came from Moshe but from the Patriarchs — and you do a boy’s b’rit-milah on Shabbat.

Berean Standard Bible

But because Moses gave you circumcision, you circumcise a boy on the Sabbath (not that it is from Moses, but from the patriarchs.)

American Standard Version

Moses hath given you circumcision (not that it is of Moses, but of the fathers); and on the sabbath ye circumcise a man.

Commentary

### SUMMARY
In John 7:22, Jesus confronts the Jewish leaders in Jerusalem during the Feast of Tabernacles, exposing their legalistic inconsistency regarding the Sabbath law. He highlights their willingness to perform circumcision, a ritual requiring physical action, on the Sabbath day because it originated from the patriarchs, not solely Moses. By drawing this distinction and pointing to their own accepted practice, Jesus lays the groundwork for His argument that His act of healing on the Sabbath, which brings wholeness to a person, is far more justifiable than a ritualistic act, thereby challenging their superficial adherence to the law.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment in Jesus' defense against accusations of Sabbath-breaking, specifically related to His healing of the invalid at the pool of Bethesda in [John 5:1-9](/john/5-1-9 "Jesus Heals the Invalid at Bethesda"). The Jewish authorities were actively seeking to kill Him (cf. [John 5:18](/john/5-18 "The Jews Seek to Kill Jesus")) for this perceived transgression. Here in [John 7](/john/7 "John 7 - Jesus at the Feast of Tabernacles"), Jesus is in Jerusalem during the Feast of Tabernacles, speaking openly in the temple. His discourse directly addresses the hypocrisy of His accusers, setting the stage for His powerful call to [judge with righteous judgment](/john/7-24 "John 7:24 - Judge with Righteous Judgment") in the subsequent verse. The immediate narrative flow shows Jesus strategically using their own traditions and interpretations to dismantle their faulty reasoning and expose their spiritual blindness.

* **Historical & Cultural Context:** The Sabbath was a foundational commandment in Israel, signifying God's rest after creation and His covenant with His people (cf. [Exodus 20:8-11](/exodus/20-8-11 "The Fourth Commandment - Remember the Sabbath Day")). Strict interpretations of Sabbath observance had developed over centuries, often codified in oral traditions (later the Mishnah and Talmud) that went beyond the biblical text. Circumcision, however, was an even older command, instituted with Abraham as the sign of the covenant (cf. [Genesis 17:9-14](/genesis/17-9-14 "The Covenant of Circumcision with Abraham")). According to Mosaic Law, a male child was to be circumcised on the eighth day ([Leviticus 12:3](/leviticus/12-3 "Law of Circumcision")). If the eighth day fell on the Sabbath, Jewish tradition universally held that the circumcision must still take place, as the command to circumcise superseded the Sabbath prohibition against work. This established cultural and religious precedent is precisely what Jesus leverages in His argument.

* **Key Themes:** John 7:22 contributes significantly to several key themes in the Gospel of John and broader biblical theology. Firstly, it highlights the **tension between the letter and the spirit of the law**, a recurring theme in Jesus' ministry, where He consistently prioritizes mercy and life over rigid legalism (e.g., [Matthew 12:1-8](/matthew/12-1-8 "Jesus is Lord of the Sabbath")). Secondly, it underscores the **supremacy of God's covenant purposes** over human traditions, as Jesus points out that circumcision's origin is "of the fathers" (Abrahamic covenant) rather than solely Mosaic. This emphasizes the deeper, foundational nature of God's redemptive plan. Finally, the verse exposes **religious hypocrisy and inconsistent judgment**, as the Jewish leaders condemn Jesus for healing on the Sabbath while condoning their own "work" for a ritual. This sets the stage for Jesus' call for true, righteous judgment in [John 7:24](/john/7-24 "John 7:24 - Judge Righteously").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **gave (Greek, _dídōmi'_):** This verb signifies the act of imparting or bestowing. In this context, it highlights Moses' role as the channel through which the law of circumcision was transmitted to Israel. However, Jesus immediately qualifies this, emphasizing that while Moses delivered the command, he was not its ultimate originator, pointing to a deeper, more ancient source.
* **circumcision (Greek, _peritomḗ'_):** This term refers to the physical rite of cutting around, specifically the removal of the foreskin. Theologically, it represents the sign of the Abrahamic covenant, signifying the inclusion of an individual into God's chosen people and a pledge of obedience. Jesus uses this specific ritual because its performance on the Sabbath was a widely accepted exception to Sabbath laws, making it a powerful point of contention for His argument.
* **fathers (Greek, _patḗr'_):** Referring here to the patriarchs, primarily Abraham, this word emphasizes the ancient origin of circumcision. By stating that circumcision is "of the fathers," Jesus elevates its authority and antiquity above the Mosaic Law itself, implying that some commands carry a more foundational and enduring weight, rooted in God's earliest covenants.

#### Verse Breakdown
* **"Moses therefore gave unto you circumcision;":** Jesus acknowledges Moses' role in transmitting the law of circumcision to the Israelites. The "therefore" (G1223 diá, G5124 toûto) links this statement to the preceding discussion, setting up His logical argument against their accusations of Sabbath-breaking. He is conceding a point about the Mosaic Law to then pivot to a deeper truth.
* **"(not because it is of Moses, but of the fathers;)":** This parenthetical clarification is crucial. Jesus distinguishes between Moses as the mediator of the Law and the ultimate origin of circumcision. By stating it is "not of Moses, but of the fathers" (G1537 ek G3962 patḗr), He points to the Abrahamic covenant ([Genesis 17:9-14](/genesis/17-9-14 "The Covenant of Circumcision")), which predates the Mosaic Law by centuries. This highlights that circumcision carries a more foundational, covenantal authority, which even the Jewish leaders recognized as superseding the Sabbath regulations.
* **"and ye on the sabbath day circumcise a man.":** This is Jesus' direct challenge to their hypocrisy. He points out their own consistent practice: they perform the act of circumcision, which involves physical labor, on the Sabbath without objection, because the command to circumcise on the eighth day ([Leviticus 12:3](/leviticus/12-3 "Law of Circumcision")) was understood to take precedence over the general Sabbath prohibition. Jesus uses their accepted exception to expose their inconsistency in condemning Him for healing, an act of compassion and wholeness, on the same day.

#### Literary Devices
Jesus employs several potent literary devices in this concise verse to build His argument. The primary device is **Rhetorical Argumentation**, specifically an argument *a fortiori* (from the lesser to the greater). Jesus uses the undeniable fact of their own practice—circumcising a man on the Sabbath—as a premise. If they are justified in performing a ritualistic act that involves "work" on the Sabbath to fulfill a covenantal command, how much more should He be justified in performing an act of healing that restores a whole person? This highlights the **Juxtaposition** between the letter of the law (Sabbath rest) and the spirit of the law (compassion, wholeness, covenant fulfillment). There is also an element of **Hypophora**, where Jesus raises an implicit question (Why do you condemn me for healing on the Sabbath?) and then immediately provides a compelling, undeniable answer drawn from their own accepted practices. This masterful use of their own traditions turns their legalistic accusations back on them.

### THEOLOGICAL AND THEMATIC CONNECTIONS
John 7:22 profoundly illustrates the tension between legalistic adherence to the letter of the law and a deeper understanding of God's redemptive purposes. Jesus reveals that true righteousness is not found in rigid external observance alone, but in aligning with the divine priorities of life, mercy, and covenant fulfillment. The Jewish leaders' willingness to "break" the Sabbath for a ritual (circumcision) while condemning Jesus for an act of healing exposes their spiritual blindness and misplaced priorities. This passage underscores that God's laws, while holy and good, are ultimately designed to promote human flourishing and His redemptive plan, not to become ends in themselves, leading to burdensome legalism that stifles compassion and life.

* [Matthew 12:7](/matthew/12-7 "Matthew 12:7 - Mercy, Not Sacrifice")
* [Luke 6:9](/luke/6-9 "Luke 6:9 - Is it Lawful to Do Good on the Sabbath?")
* [Romans 2:28-29](/romans/2-28-29 "Romans 2:28-29 - True Circumcision of the Heart")

### REFLECTION AND APPLICATION
This passage serves as a powerful mirror for believers today, challenging us to examine the motivations and priorities behind our own religious practices and interpretations of God's Word. Are we, like the Jewish leaders, sometimes more concerned with external adherence to rules or traditions than with the spirit of love, mercy, and justice that undergirds God's commands? Do we inadvertently elevate human-made interpretations or cultural norms above the clear call to compassion and genuine transformation? Jesus' argument compels us to seek the deeper purpose behind God's instructions, prioritizing acts that bring wholeness, healing, and life, just as He did. It reminds us that true faith is not about rigid legalism but about a dynamic relationship with God that manifests in righteous judgment and heartfelt compassion towards others.

#### Questions for Reflection
* **Where might I be prioritizing the "letter of the law" over its "spirit" in my own life or in my community?**
* **How can I cultivate a heart that seeks to do good and show mercy, even when it challenges established norms or traditions?**
* **What does it mean for me to "judge with righteous judgment" in my interactions with others, rather than with superficial or hypocritical standards?**
* **In what ways does my understanding of God's covenants (e.g., Abrahamic, Mosaic, New Covenant) inform my daily walk and decisions?**

### FAQ
**Why did Jesus emphasize that circumcision was "not of Moses, but of the fathers"?**

Answer: Jesus made this distinction to highlight the ancient and foundational authority of circumcision, tracing its origin back to the covenant God made with Abraham ([Genesis 17:9-14](/genesis/17-9-14 "The Covenant of Circumcision")). While Moses codified and expanded upon many laws, circumcision predated him. By emphasizing its patriarchal origin, Jesus underscored that even the Jewish leaders recognized its preeminence, allowing it to supersede the Sabbath law. This set up His argument: if a ritual from the fathers could justify "work" on the Sabbath, how much more could an act of healing, which brings wholeness and life, be justified? He was appealing to a higher, more ancient authority that they themselves respected.

### CHRIST-CENTERED FULFILLMENT
John 7:22, though focused on an Old Testament ritual, finds profound Christ-centered fulfillment in Jesus' person and work. The very act of circumcision, a sign of the Old Covenant, pointed forward to a deeper, spiritual reality—the cutting away of sin and the cleansing of the heart. Jesus, as the ultimate embodiment of God's covenant faithfulness, fulfills the essence of circumcision not through a physical rite, but through His atoning sacrifice. He is the one who brings about the true "circumcision of the heart" ([Romans 2:29](/romans/2-29 "Romans 2:29 - True Circumcision of the Heart")), making a people for God who are set apart not by outward marks, but by inward transformation wrought by the Holy Spirit. His willingness to "break" the Sabbath for healing foreshadows His greater work of breaking the power of sin and death, bringing spiritual wholeness and new life to all who believe. The tension between the law and grace, ritual and reality, is ultimately resolved in Christ, who is the end of the law for righteousness to everyone who believes ([Romans 10:4](/romans/10-4 "Romans 10:4 - Christ is the End of the Law")). He is the true "man" who makes us whole, not just physically, but spiritually, ushering in a new covenant where mercy triumphs over judgment and the spirit of the law is perfectly embodied in His loving sacrifice ([Hebrews 8:6](/hebrews/8-6 "Hebrews 8:6 - A Superior Covenant")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 12:3

And in the eighth day the flesh of his foreskin shall be circumcised.

Genesis 17:10

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.

Genesis 17:14

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.

Romans 4:9

¶ [Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

Romans 4:11

And he 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:

Galatians 3:17

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.