Genesis 17:9-14

CRITICAL NOTES.—

Genesis 17:10. My Covenant.] The outward sign is here called the Covenant, for it is the seal set upon the Covenant. The same mode of expression is used in Acts 7:8. Also, in the Lord’s Supper the Cup is called the New Testament in Jesus’ blood. (Luke 22:19). Circumcised. Heb. Shall be cut round about, i.e., there shall be an excision of the prepuce or foreskin of the flesh of all the males. Herodotus speaks of this as a custom ancient in his time, and existing among several nations, chiefly the Egyptians and Ethiopians.

Genesis 17:11. The flesh of your foreskin.] The Heb. for foreskin signifies that which is “superfluous or redundant,” not in itself, but in relation to the ordinance. The same word is applied figuratively to other parts, as to the lips (Exodus 6:20); to the ear. (Jeremiah 6:10); to the heart (Leviticus 26:41; Isaiah 6:10). St. James plainly alludes to this (James 1:21) “superfluity of naughtiness.”

Genesis 17:12. Eight days old.] Heb. Son of eight days. This rite was administered on the eighth day, even though it should happen to be a Sabbath. It was a Jewish maxim that “circumcision drives away the Sabbath.” This maxim was acted upon in Our Lord’s time. (John 7:22). Delayed till the eighth day, because all creatures newly born were reckoned unclean for seven days, and might not sooner be offered to God. (Leviticus 12:2). No animal could be presented as an oblation before it was eight days old. (Leviticus 22:27). Born in the house, or bought with money of any stranger, which is not of thy seed.] “Here the rite is enjoined in case of household servants or slaves who were ‘born in the house’—a class so often described (Genesis 17:13). The last phrase qualifies the whole foregoing. The Heb. reads, ‘And a son of eight days shall be circumcised to you. Every man child in your generations—the one born in the house—and the purchase of (silver) money—of every son of a stranger who is not of thy seed’—showing that those ‘born in the house’ refer to such as were not their own children, but ‘of strangers’ ” (Jacobus).

Genesis 17:14. That soul.] Heb. That person. Cut off from his people. “This phrase, first of all, means exclusion from the Covenant membership and treatment as a Gentile or alien. This was sometimes accompanied with the sentence of death” (Exodus 31:14). (Jacobus.) “We believe the true sense of the phrase to be that the individual who transgresses the condition or sign of the Covenant thereby resigns his connection with the Hebrew community, and ceases to belong to it” (Kalisch). Knobel, Murphy, and others, hold this view.

MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 17:9

THE COVENANT SEAL

The Covenant with Abraham, which had been renewed, is now ratified by the additional confirmation of a sacramental pledge. The seal is now affixed. That outward sign does not make the blessings of the Covenant, but only declares them—taking for granted the validity of the previous transaction. It is the closing act of the whole negotiation of the believer’s peace and fellowship with God.

I. Its spiritual significance. Abraham was now to become a father, not by his own will but according to the will of God. His carnal policy had failed, better hopes were raised within him. A prospect was before him, bright and important beyond all his former expectation. He was to be the human source of a sacred and gifted society—the Church of God. By the presence and the acknowledgement of a Divine guidance and authority, and by sacramental pledges, this Church must ever be distinct from the world. God now sets His seal upon this epoch which marks the founding of the visible Church. Circumcision had an important meaning considered as a seal. It authenticated God’s signature to the Covenant, and executed it on His part. It was an instrument by which blessings were conveyed to those who in faith set their hands to this seal. It was a sign which parents put upon their children to show that they were devoted to God. It was the distinguishing mark of a holy and elect nation. But, besides all this, circumcision had a spiritual meaning. It taught, in a most impressive manner, certain deep truths about the soul and its relation to God.

1. It taught the natural depravity of man. Man was evil in the sight of God, not possessed any longer of that innocence and constancy in goodness which would secure the Divine favour. A new race, representing a regenerated people, was to be propagated; and therefore it was necessary that there should be this sign of holiness in the fountain head. Like baptism, circumcision teaches the uncleanness of the flesh, i.e., of human nature.

2. It taught the necessity of purification. Human nature must be cleansed at its origin and source. The elect of God must separate themselves from evil.

3. It taught regeneration. A kingdom was to be set up, and men could not enter it by right of natural birth. They must be born again, and thus be made naturalised subjects of that kingdom. They enter it by miraculous means—by the favour of a new creation. Hence even the Old Testament dwells upon the necessity for the circumcision of the heart. A new heart can alone ensure a holy life. The stream cannot be pure as long as the fountain is polluted.

4. It taught that God’s people are to be distinguished from the children of this world. The Israelites were distinguished from other nations by this outward mark on the flesh. That pointed to a vital distinction in the spiritual condition of men. This sign of the Covenant spoke of faith in God, who was to guarantee that the blessings it set forth would be bestowed. And faith—in the gospel usage of the term—is still the most real and conspicuous difference between man and man. This is the surest touchstone of the innermost nature of the heart. The Covenant of Promise is only for the children of faith. They who possess faith feel that they belong to a race having wider prospects, a nobler calling, and higher aspirations than the rest of mankind. They are marked off as the seed of promise.

5. It taught dedication to God. All who received this sign of the Covenant were bound to give themselves up to God. They were no longer their own. Each one bore in his body the marks of a heavenly calling, the sign of a perpetual obligation to serve God.

6. It pointed to Christ, who does not come by natural generation. The true bringer in of salvation was the Lord Jesus Christ. He was the promised seed. His human nature was pure from its source. Thus circumcision preaches the whole doctrine of salvation, its necessity, and the means by which it is brought about. It proclaims the soul’s need—of the mortification of the flesh—of repentance—of a Saviour from sin.

II. Its subjects. The rite of circumcision was enjoined not only upon Abraham and his seed, but also upon all his servants or slaves, and upon all born of them in his house. Everyone connected with him by social or domestic ties must submit to this outward sign of the Covenant. In his capacity as a father and as a master he had to see that this rite was administered. Great principles and facts are involved in this description of the nature and extent of this duty.

1. The principle of human responsibility. God’s blessings are not to be received passively by us without any thought or concern. We have to acknowledge, in God’s own appointed way, that these good gifts bind us to the performance of duties. God originates Covenant mercies from His own free goodness, but we have to take our part in reference to them. We have to accept our obligation.

2. That a man is accountable for the souls of those who are connected with him by social or domestic ties. Abraham had to submit his servants and their offspring to this rite (Genesis 17:12). The employers of labour should remember that their duties to those who are under them do not end with mere considerations of work and wages. Their humble dependents are something more than dumb machines. They have souls which are capable of receiving impressions for good or evil. They have spiritual interests of a surpassing nature which may be affected for weal or woe by the conduct of those whom Providence has placed over them. This is too often forgotten, as we may see by the confessions of human language which describes the employed as “hands.” Men speak in a most careless manner in this regard, and do not consider the separate individuality of souls. Property and influence have their privileges, but they have also important duties. No differences of social position can discharge us from the duty of paying profound respect to the image of God in man. With religious men, all duty has reference to God and His purposes concerning the human race.

3. That the Covenants of God are not narrow in their range. The promised blessings were not only for Abraham and his seed, but also for all who were associated with him, even for “strangers.” The area over which the Covenant mercy was to show itself was thus made very wide. This pointed to the wide charity and universality of the provisions of the Gospel.

4. That in our duty to others there is an element of hope and encouragement. When Abraham imparted the sign of the Covenant to his children and servants, he would see that God had designed blessings for them. His duty would not be performed from a dry sense of obligation, but have an element of gladness in it arising from the thought of the blessings which it would convey to others. He who labours for the highest good of mankind is encouraged by the light of hope. The picture of Abraham’s vast posterity was rendered bright and grateful to him by the thought that they, too, would receive the blessings of the Divine favour.

III. Its obligation. The Covenant rite was not a thing indifferent, to be performed or neglected at pleasure. It was binding on all to whom it was committed.

1. Because God commanded it. No one was free to refuse it on the ground that it was unnecessary, and had no real connection with the promised blessings. God commanded, and that was enough. He knows the reason why. God knows what is good for man, and what outward signs he requires to aid him in the apprehension of things spiritual

2. Because God’s commands were hedged about by sanctions. God gives more than mere advice to His creatures. He gives law, which draws after it penalties. An appeal is made not only to our sense of what is reasonable, but also to our sense of fear. We have to consider that we are incurring danger by neglecting God’s plain commands. What God has instituted and made binding upon us cannot be lightly set aside; for this implies contempt for the authority by which it was ordained, and of the grace of which it was the seal.

CIRCUMCISION AND CHRISTIAN BAPTISM

Abraham is circumcised on the eve of his becoming the father of the Messiah—when the holy seed is to spring from him; and all the faithful are to be circumcised till the holy seed is come. Hence one reason why this introductory seal of the Covenant is superseded, and another sacrament has been ordained in its place. Circumcision significantly pointed to the future birth of Christ, who was to be of the seed of Abraham. The birth being accomplished, the propriety of circumcision as a sacrament ceases. Any corresponding rite now must be not prospective, but retrospective; not looking forward to the beginning of the Messiah’s work, as the righteousness of God, when in His birth He was shown to be His Holy One, and His Son by His miraculous conception in the Virgin’s womb—but looking back to the end of His work, in His burial, when He was declared to be the Son of God with power, by His resurrection from the grave.

Such a rite, accordingly, is Baptism, as explained by the Apostle when he says, “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 6:4). Our baptism signifies our engrafting into Christ, as not merely born, but buried and risen again. It refers not to His entrance into the world, but to His leaving it. It is the symbol, not of His pure and holy birth merely, but of the purifying and cleansing efficacy of His precious blood shed upon the cross, and the power of His resurrection to life and glory. Abraham and the faithful of old were circumcised into His birth, His redemption being yet future; we are baptised into His death, His redemption being now past. The one sacrament was an emblem of purity, connected with a Saviour to be born; the other is an emblem of purity connected with a Saviour who liveth and was dead, and behold! is alive for evermore! Both circumcision and baptism denote the purging of the conscience from dead works, or from the condemnation and corruption of the old nature, through the real and living union of the believer with Christ—with Christ about to come in the flesh, in the one case; with Christ already come, in the other.—(Candlish.)

SUGGESTIVE COMMENTS ON THE VERSES

Genesis 17:9. Blessings imply obligations. God turns to man as the other party to the Covenant to remind him of his duty.

My Covenant. The Apostle informs us of the true nature of this ordinance, and thus of a sacrament, as such, that it is a sign and seal, in the passage in Romans which refers to this transaction. “And he received the sign of circumcision, the seal of the righteousness of the faith which he had, being yet uncircumcised” (Romans 4:11). It is an outward sign of an inward grace, and a seal also, whereby the signature is formally attested and authenticated. As in a deed or instrument of conveyance, there is first the signature, and then the seal which confirms it, and in so far executes the instrument. But it needs also beyond that to be delivered. And this calls for the hand of faith.—(Jacobus.)

Genesis 17:10. 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 ensuring its fulfilment, 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. 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.—(Murphy.)

Under the old covenant, as everything pointed forward to Christ the God-man—Son of Man—so every offering was to be a male, and every covenant rite was properly enough confined to the males. The females were regarded as acting in them, and represented by them. Under the New Testament this distinction is not appropriate. It is not “male and female” (Galatians 3:28; Colossians 3:11).—Jacobus.

The appointment of this rite suited well with God’s promise to multiply the seed of Abraham. This outward badge would serve for the attestation of that promise.
All who by Divine Providence are thrown into the midst of the family of God are bound to receive the Covenant sign. Hence the propriety of Christian baptism. The privileges of the Church are also duties. Men must be brought to acknowledge that they are not their own, and that their lives should be dedicated to God. They must be reminded whose they are, and whom they are bound to serve. Sacraments may be neglected, and many may prove unworthy of the grace they seal; yet that obligation which they signify still remains.

Genesis 17:11. As a sign placed upon the foreskin, it designates still more definitely on the one side, that the corruption is one which has especially fallen upon or centres in the propagation of the race, and has an essential source of support in it, as, on the other side, it is a sign and seal that man is called to a new life, and also, that for this new life the conception and procreation should be consecrated and sanctified (John 1:13).—Lange.

Sacramental Signs.

1. Are outward and visible. They impress the senses.
2. They teach spiritual truths. Circumcision was a teaching ordinance; so are baptism and the Lord’s Supper.
3. They are the appointed channels of spiritual blessings. Though God is not tied to them, yet He promises grace to the worthy in their use.
4. They serve as perpetual reminders of God’s grace, and of our own duty and responsibility.

Genesis 17:12. 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. 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. The sign of the Covenant is also 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 to 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 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.—(Murphy).

The fact that Abraham was bound to administer this rite, either to those who were unconscious of its meaning or to those who might be unwilling to receive it, shows that the acceptance of religious privileges is compulsory. Children born of Christian parents are compelled to become Christians, and in after life God holds them responsible for the right use of the privileges implied in that sacred name. They may complain of the appointment by which such things are thrust upon them—that others have chosen for them, but they cannot get rid of this law imposed on their nature, by which they are obliged to accept responsibility. They might as well try to abolish the law of gravitation, which also, in its way, may sometimes prove a tyranny. To everyone brought within the influence of religious privileges, is committed an uncontrollable destiny—the destiny of accountableness, the fate of being free, the unalienable prerogative of choosing between life and death.
We have to accept our religious privileges as we have to accept the fact of our birth. We can no more discharge ourselves from the one than we can annul the other.
It has pleased God to perpetuate religion by means of the family relation. Some amongst mankind shall be born to religious privileges which convey inalienable rights and obligations.

If the visible Church were a mere voluntary association, to make me a member of such a body in my infancy, and without my consent, might be held to be an unwarrantable infringement on my freedom of choice. But if the visible Church be God’s ordinance, and not a mere contrivance or expedient of man, there is no absurdity and no injustice in the arrangement. If, while yet unconscious and incapable of consenting, I am enrolled and registered, and sealed as one of the household of God—if I am marked out from the womb as peculiarly His, by privilege, by promise, and by obligation—no wrong is done to me, nor is any restriction put upon me. If God makes me, by birth, the scion of a noble stock, the child and heir of an illustrious house, then, by my birth, I am necessarily invested with certain rights, and am bound to certain duties. I may refuse, in after life, to take the place assigned to me; I may never avail myself of its advantages; I may never realise my rank, or imbibe the spirit and enter into the high aims of my honourable calling. Still, if I live not according to my birth, the fault is my own. Whether I take advantage of it or not, my birth—in the plan and purpose of God’s providence—had a meaning which might have actually stood me in good stead, if I had so chosen and willed it. So in regard to circumcision or baptism. If God makes me—by such a seal and pledge of grace imparted to me in infancy—a member of that society on earth which bears His name, I may never be in reality what that rite should signify to me. But not the less on that account has the rite a significancy, as implying a spiritual title and spiritual benefits, which are in themselves intended and fitted for my good. And if afterwards I wilfully refuse them, with the badge of them upon my person, it is with aggravated guilt, and at my own increased peril.—(Candlish.)

The privileges of a parent and of a master bring obligations with them to perform the duties implied in those relations. We should care for the eternal as well as the temporal interests of those committed to our charge; for all such duty should have reference to God who commands, and to the immortal nature of those on whom it is exercised.
The wide charity of the Gospel reveals itself even in what appears to be the exclusive dealings of God with mankind. Here is a provision for strangers to be admitted into the family of God. The privileges of the kingdom of God are not intended for a favoured few, but for all who are willing to receive them.
The rite of circumcision, though stated to be of eternal obligation, was yet destined to pass away when the better Covenant was established. Yet the grace signified, entering the hearts and purifying the lives of believers, would remain for ever. The essential part of God’s Covenant abides. They have an enduring substance.

Genesis 17:14. However it is to be understood, the threatening is a severe one, and shows conclusively with what reverence God would have His own ordinances regarded, especially those that bear so directly upon our spiritual interests. Having ordained that the sign and the promise should go together, it was at anyone’s peril that he presumed to sunder them. Yet as God desireth mercy and not sacrifice, so the sickness or weakness of an infant might warrant the delay of the ceremony; and if one chanced to die before the eighth day, it was not to be supposed that this circumstance prejudiced its prospects of future happiness. The same remarks are, in their spirit, applicable to the ordinance of baptism. It is the avowed contempt of the ordinance, and not the providential exclusion from it, that makes us objects of God’s displeasure. The directions here given are to be understood as not only addressed to Abraham personally, but in him to his natural seed in all generations. The reason assigned for this severe edict is, “He hath broken my Covenant”—i.e., hath made prostrate, broken down, demolished, in opposition to the phrase, to establish, to make firm a covenant.—(Bush.)

Such is uniformly the Lord’s manner of dealing with His people. When, in terms of the everlasting Covenant, He freely dispenses the richest spiritual blessings, He places His gift on the footing not of a privilege merely, but of a peremptory order. He not merely permits, and encourages, and invites; He straitly charges and authoritatively commands.—(Candlish.)

God does not propose His laws and ordinances for our consideration and acceptance at our own convenience. He still maintains His dignity as Lord; and while He seeks to win us by His gracious favour, at the same time demands our obedience.
The obligation of sacraments.

1. They are means of grace. They are for the strengthening of our soul—an aid to our minds in conceiving of spiritual things—they afford a greater security for our belief. We should not despise what is so freely offered for our benefit, and so graciously accommodated to our weakness.
2. They are commanded by God. His authority is paramount, and we should yield to it implicit obedience. God knows all the reasons of His appointments. Our business is to observe and do.
3. The wilful neglect of them is visited with God’s displeasure. The culpable neglect of circumcision excluded men from the family of God’s ancient Church. So the contempt and disregard of the Christian sacraments now expose men to the like danger. Every Christian ought not only to use the sacraments as means of grace, but also as occasions for making a public confession of religion, and distinguishing him from those who are strangers to the covenant of promise.