He notes that certain people getting circumcised and boasting about it are not obeying the law and therefore have their priorities wrong.
He advises that the most important thing is to become a new creation in Jesus not circumcision.
The context is that Paul had advised adult converts that they don't need to get circumcised in order to become Christians. As the first Christians were Jewish and were therefore circumcised it was assumed that to join them circumcision was required by adult male converts. However Paul considered that getting circumcised as an adult (no anaesthesis in those days) was a much heavier burden than the apostles had had (being Jewish they had been circumcised close to birth and wouldn't even remember it). Therefore he didn't consider it necessary for them to get circumcised in order to belong to the religion.
paul
In Yiddish, circumcision is called "bris" (ברית).
Not really it would be a double positive circumcision is surgery.
There is no specific year, but circumcision of converts to Christianity was very rare to begin with. As is evident in the epistles of Paul and Peter, the practice was debated from the first first days of the church. By the end of the first century the Epistles of Paul were widely read, and by this time circumcision of converts had likely ended completely.
Paul talks about circumcision as a doctrinal issue in the early church but not in relation to himself. It would be a given that a religious Jew and Pharisee would be circumcised. This is such a non-issue that it would not rate a mention in the New Testament.
Jesus mentioned circumcision once, to illustrate a point, when talking with the Jews at : John 7:19-24 It was part of life as a Jew, in keeping with the Mosaic Law given to the nation of Israel through Moses, to separate them from the nations.(Leviticus 12:3) Jesus had been circumcised himself, when he was 8 days old, as was the requirement for every faithful Jewish male.(Luke 2:21)(Galatians 4:4)(Genesis 17:10-12) The requirement for circumcision did not end until after Jesus' death, when he'd perfectly fulfilled the Mosaic Law, and so, ENDED it. (Colossians 3:11; Galatians 3:28) (Colossians 2:13&14)
Jesus did not specifically address circumcision in his teachings. However, he emphasized the importance of inner spiritual transformation and following the commandments of love, compassion, and forgiveness. He taught that true circumcision of the heart, symbolizing a pure and sincere relationship with God, was more significant than physical circumcision.
No.
Here (Romans 4) Paul takes up the case of Abraham because those who were teaching that Gentiles must become Jewish proselytes in order to be Christians based their claims on God's promise to Abraham, which were linked to the sign of circumcision: if one was not of the seed of Abraham by nature, he would have to become so by circumcision. Paul explains that the promise was given on the basis of Abraham's faith, while he was still uncircumcised. Thus, Abraham's heirs are those who have the same faith, rather than those who are circumcised. The grand thing to Abraham's life was his faith, not his circumcision. Paul goes on to say in v. 23-24 that it was not written for his (Abraham's) sake alone but for us also with the qualification that we believe on him that raised up Jesus our Lord from the dead. He's talking about faith here, not the law or any outward signs.
the only reason they say it is necessary is for sanitary purpose. Other then that there is no "medical" advantage to having a circumcision.
The circumcision of Timothy was done to aid in his acceptance by the Jews and provide full access to the synagogues he would be visiting with Paul and Silas. Timothy's mother was a Jew and his father was Gentile.
In the New Testament of the Bible, circumcision is symbolically linked to spiritual purity and obedience to God. It is seen as a sign of belonging to the covenant community of believers and a symbol of the inward transformation of the heart. The apostle Paul emphasizes that true circumcision is of the heart, not just a physical act, highlighting the importance of faith and righteousness over outward rituals.