from ἄκρον and probably a modified form of (the penis or male sexual organ); the prepuce; by implication, an uncircumcised (i.e. gentile, figuratively, unregenerate) state or person:--not circumcised, uncircumcised (with ἔχω), uncircumcision.
### Core Meaning & Semantic Range
The Greek term ἀκροβυστία (akrobystía) is a compound word derived from ἄκρον (akron), meaning "tip" or "extremity," and likely a modified form related to the male sexual organ. Its primary and literal meaning is "the prepuce" or "foreskin," signifying the physical state of being uncircumcised. From this literal sense, the word develops significant metaphorical and metonymic extensions within the New Testament. By implication, it comes to represent:
1. **Gentiles:** As the uncircumcised were typically non-Jews, ἀκροβυστία frequently serves as a metonym for Gentiles or the Gentile world, contrasting them with the circumcised people of Israel.
2. **Unregenerate State:** In a deeper, figurative sense, particularly in Paul's writings, ἀκροβυστία can symbolize a spiritual condition of being alienated from God's covenant, unregenerate, or having an "uncircumcised heart," lacking spiritual responsiveness.
### Biblical Occurrences & Contextual Analysis
The term ἀκροβυστία appears predominantly in the Pauline epistles, where it is central to discussions on justification, the Law, and the inclusion of Gentiles into the covenant people of God.
* **Romans 2:25-27**: Paul argues that physical circumcision is meaningless if one breaks the Law; conversely, an uncircumcised person (ἀκροβυστία) who keeps the Law will be counted as circumcised and will condemn the circumcised law-breaker. Here, ἀκροβυστία represents the Gentile state in contrast to the Jewish.
* **Romans 3:30**: God is the God of both Jews and Gentiles, justifying both the circumcised and the uncircumcised (ἀκροβυστία) by faith. This underscores the universal scope of salvation.
* **Romans 4:9-12**: Abraham was justified by faith *before* he was circumcised. His circumcision was a seal of the righteousness he already possessed *in uncircumcision* (ἀκροβυστία). This passage is crucial for demonstrating that the physical act of circumcision is secondary to faith and that God's covenant extends beyond ethnic boundaries.
* **1 Corinthians 7:18-19**: Paul advises believers to remain in the state they were called, whether circumcised or in ἀκροβυστία. He emphatically states that "circumcision is nothing and uncircumcision (ἀκροβυστία) is nothing, but keeping the commandments of God is what matters." This downplays the significance of external markers in favor of spiritual obedience.
* **Galatians 2:7**: Paul refers to his commission to preach the gospel to the uncircumcised (ἀκροβυστία, i.e., Gentiles), just as Peter was commissioned to the circumcised. This highlights the distinct missionary fields.
* **Galatians 5:6**: A foundational statement: "For in Christ Jesus neither circumcision nor ἀκροβυστία has any force, but only faith working through love." This powerfully asserts the irrelevance of external ritual for salvation.
* **Galatians 6:15**: Echoing the sentiment of 5:6, Paul declares, "For neither ἀκροβυστία nor circumcision is anything, but a new creation." This points to a radical transformation in Christ as the true mark of belonging.
* **Ephesians 2:11**: Gentiles are reminded that they were once "called ἀκροβυστία by the so-called circumcision." This highlights the former state of alienation and the Jewish perception of Gentiles, which Christ's work has overcome.
* **Colossians 2:13**: This verse offers a profound metaphorical usage: "And you, being dead in your trespasses and the ἀκροβυστία of your flesh, He has made alive together with Him, having forgiven you all trespasses." Here, ἀκροβυστία signifies the unregenerate, sinful state of humanity, which is "cut off" or dealt with through Christ's spiritual circumcision, leading to new life.
### Related Words & Concepts
* περιτομή (peritomē - circumcision): This is the direct antonym and primary conceptual counterpart to ἀκροβυστία. The tension and eventual supersession of this dichotomy are central to Pauline theology.
* ἔθνη (ethnē - Gentiles, nations): Often used synonymously or in close association with ἀκροβυστία to refer to non-Jewish peoples.
* καρδία ἀπερίτμητος (kardia aperitmētos - uncircumcised heart): An Old Testament concept (e.g., [[Jeremiah 9:26]], [[Acts 7:51]]) that describes spiritual insensitivity or rebellion against God. Paul's metaphorical use of ἀκροβυστία in [[Colossians 2:13]] aligns with this spiritual understanding of uncircumcision.
* Covenant: ἀκροβυστία represents the state of being outside the Mosaic covenant, of which circumcision was the physical sign.
* Law vs. Grace: The debate surrounding ἀκροβυστία and περιτομή is inextricably linked to the broader theological conflict between justification by works of the Law and justification by grace through faith.
### Theological Significance
The theological significance of ἀκροβυστία is profound and multifaceted:
* **Abolition of Distinctions:** Paul uses ἀκροβυστία to underscore that the physical distinction between Jew and Gentile, once a significant barrier, has been nullified by Christ's redemptive work ([[Ephesians 2:14-16]]). In Christ, there is no longer a basis for division based on ethnic or ritualistic identity.
* **Supremacy of Spiritual Reality:** The repeated assertion that ἀκροβυστία (and περιτομή) is "nothing" emphasizes the New Covenant's focus on internal, spiritual transformation over external, physical rituals. True righteousness is a matter of the heart, not outward observance.
* **Universalism of the Gospel:** By rendering ἀκροβυστία irrelevant for salvation, Paul powerfully affirms that the gospel is for all humanity. God's saving grace extends equally to all who believe, regardless of their ethnic background or prior covenant status ([[Romans 3:29-30]]).
* **Redefinition of Identity:** In Christ, identity is no longer defined by physical markers like circumcision or uncircumcision, but by being a "new creation" ([[Galatians 6:15]]) and having "faith working through love" ([[Galatians 5:6]]). This points to a radical new community in Christ that transcends former divisions.
* **Confronting the Sinful Nature:** The metaphorical use of ἀκροβυστία in [[Colossians 2:13]] is particularly potent. It identifies the uncircumcised state with the unregenerate, fallen human nature, which is spiritually "cut off" by Christ's work on the cross, leading to freedom from sin's dominion and new life in Him.
### Summary
The Greek word ἀκροβυστία (akrobystía) literally denotes the physical state of uncircumcision, the foreskin. In the New Testament, particularly in the Pauline epistles, it functions primarily as a metonym for Gentiles, contrasting them with circumcised Jews. Theologically, ἀκροβυστία is pivotal in Paul's argument for justification by faith, not by works of the Law, emphasizing that physical distinctions like circumcision or uncircumcision are irrelevant for salvation ([[Galatians 5:6]], [[1 Corinthians 7:19]]). It highlights the former alienation of Gentiles from God's covenant people ([[Ephesians 2:11]]) but ultimately proclaims the gospel's universal reach, breaking down barriers between Jew and Gentile. Most profoundly, in [[Colossians 2:13]], ἀkροβυστία metaphorically describes the unregenerate sinful nature, which is spiritually "cut off" by Christ's work, leading to new life and a "new creation" where only faith active in love truly matters.
TRV