Genesis 17:9

17:7-14 The covenant of grace is from everlasting in the counsels of it, and to everlasting in the consequences of it. The token of the covenant was circumcision. It is here said to be the covenant which Abraham and his seed must keep. Those who will have the Lord to be to them a God, must resolve to be to him a people. Not only Abraham and Isaac, and his posterity by Isaac, were to be circumcised, but also Ishmael and the bond-servants. It sealed not only the covenant of the land of Canaan to Isaac's posterity, but of heaven, through Christ, to the whole church of God. The outward sign is for the visible church; the inward seal of the Spirit is peculiar to those whom God knows to be believers, and he alone can know them. The religious observance of this institution was required, under a very severe penalty. It is dangerous to make light of Divine institutions, and to live in the neglect of them. The covenant in question was one that involved great blessings for the world in all future ages. Even the blessedness of Abraham himself, and all the rewards conferred upon him, were for Christ's sake. Abraham was justified, as we have seen, not by his own righteousness, but by faith in the promised Messiah.

9–14. Circumcision the Token of the Covenant 9 . thou shalt keep ] “Keep” in the sense of “observe”: the reverse is to “break” ( Genesis 17:14 ) the covenant. Notice the sing, “thou,” and the plur. “ye shall keep” in Genesis 17:10 ; cf. the interchange of plur. and sing. in Genesis 17:11-13 .

Verse 1. - And God - Elohim , not because belonging to the Elohistic document (Block, Tuch, Colcnso); but rather because throughout this section the Deity is exhibited in his relations to his creatures - blessed - a repetition of the primal blessing rendered necessary by the devastation of the Flood (cf. Genesis 1:28 ) - Noah and his sons , - as the new heads of the race, - and said unto them , - audibly, in contrast to Genesis 8:21, 22 , which was not addressed to the patriarch, but spoken by God to himself in his heart, as if internally resolving on his subsequent course of action, - Be fruitful, and multiply . A favorite expression of the Elohist (cf. Genesis 1:28 ; Genesis 8:17 ; Genesis 9:1, 7 ; Genesis 17:20 ; Genesis 28:3 ; Genesis 35:11 ; Genesis 47:27 ; Genesis 48:14 ), (Tuch); but (1) the apparently great number of passages melts away when we observe the verbally exact reference of Genesis 8:17 ; Genesis 9:1, 7 to Genesis 1:28; and of Genesis 48:4 to Genesis 35:11; (2) the Elohist does not always employ his "favorite expression" where he might have done so, as, e.g., not in Genesis 1:22 ; Genesis 17:6 ; Genesis 28:14 ; (3) the Jehovist does not avoid it where the course of thought necessarily calls for it ( vide Leviticus 26:9 ), (Keil). And replenish the earth .

The sign of the covenant. "And thou." The other party to the covenant now learns his obligation. "Every male of you shall be circumcised." Circumcision, as the rainbow, might have been in existence before it was adopted as the token of a covenant. The sign of the covenant with Noah was a purely natural phenomenon, and therefore entirely independent of man. That of the Abrahamic covenant was an artificial process, and therefore, though prescribed by God, was dependent on the voluntary agency of man. The former marked the sovereignty of God in ratifying the covenant and insuring its fulfillment, notwithstanding the mutability of man; the latter indicates the responsibility of man, the trust he places in the word of promise, and the assent he gives to the terms of the divine mercy. As the former covenant conveys a common natural blessing to all mankind and contemplates a common spiritual blessing, so the latter conveys a special spiritual blessing and contemplates its universal acceptance. The rainbow was the appropriate natural emblem of preservation from a flood; and the removal of the foreskin was the fit symbol of that removal of the old man and renewal of nature, which qualified Abraham to be the parent of a holy seed. And as the former sign foreshadows an incorruptible inheritance, so the latter prepares the way for a holy seed, by which the holiness and the heritage will at length be universally extended.

It is worthy of remark that in circumcision, after Abraham himself, the parent is the voluntary imponent, and the child merely the passive recipient of the sign of the covenant. Hereby is taught the lesson of parental responsibility and parental hope. This is the first formal step in a godly education, in which the parent acknowledges his obligation to perform all the rest. It is also, on the command of God, the formal admission of the believing parents' offspring into the privileges of the covenant, and therefore cheers the heart of the parent in entering upon the parental task. This admission cannot be reversed but by the deliberate rebellion of the child. Still further, the sign of the covenant is to be applied to every male in the household of Abraham. This indicates that the servant or serf stands in the relation of a child to his master or owner, who is therefore accountable for the soul of his serf, as for that of his son. It points out the applicability of the covenant to others, as well as the children of Abraham, and therefore its capability of universal extension when the fulness of time should come. It also intimates the very plain but very often forgotten truth, that our obligation to obey God is not cancelled by our unwillingness. The serf is bound to have his child circumcised as long as God requires it, though he may be unwilling to comply with the divine commandments.

On the part of Abraham (ואתּה thou, the antithesis to אני, as for me, Genesis 17:4 ) God required that he and his descendants in all generations should keep the covenant, and that as a sign he should circumcise himself and every male in his house. המּול Niph. of מוּל, and נמלתּם perf. Niph. for נמלּתם, from מלל equals מוּל. As the sign of the covenant, circumcision is called in Genesis 17:13 , "the covenant in the flesh," so far as the nature of the covenant was manifested in the flesh. It was to be extended not only to the seed, the lineal descendants of Abraham, but to all the males in his house, even to every foreign slave not belonging to the seed of Abram, whether born in the house or acquired (i.e., bought) with money, and to the "son of eight days," i.e., the male child eight days old; with the threat that the uncircumcised should be exterminated from his people, because by neglecting circumcision he had broken the covenant with God. The form of speech ההיא הנּפשׁ נכרתה, by which many of the laws are enforced (cf. Exodus 12:15 , Exodus 12:19 ; Leviticus 7:20-21 , Leviticus 7:25 , etc.), denotes not rejection from the nation, or banishment, but death, whether by a direct judgment from God, an untimely death at the hand of God, or by the punishment of death inflicted by the congregation or the magistrates, and that whether יוּמת מות is added, as in Exodus 31:14 , etc., or not.

This is very evident from Leviticus 17:9-10 , where the extermination to be effected by the authorities is distinguished from that to be executed by God Himself (see my biblische Archologie ii. 153, 1). In this sense we sometimes find, in the place of the earlier expression "from his people," i.e., his nation, such expressions as "from among his people" ( Leviticus 17:4 , Leviticus 17:10 ; Numbers 15:30 ), "from Israel" ( Exodus 12:15 ; Numbers 19:13 ), "from the congregation of Israel" ( Exodus 12:19 ); and instead of "that soul," in Leviticus 17:4 , Leviticus 17:9 (cf. Exodus 30:33 , Exodus 30:38 ), we find "that man."