Gênesis 17:13

He that is born in thy house... — Two things follow from this wide extension of the rite of circumcision: the first, that all members of Abram’s household, being thus sharers in the covenant, were also numbered as belonging to the nations that sprang from him. We have seen that even in early days his followers must have numbered six or seven hundred men (Gênesis 14:14), and they were growing in multitude all the rest of his life, and during the lifetime of Isaac. They were then divided between Esau and Jacob at Isaac’s death (Gênesis 35:27; Gênesis 36:6), but the diminution in the number of Jacob’s family thus caused must have been compensated by those whom he gathered for himself in Mesopotamia (Gênesis 30:43). All his household went down with him into Egypt, as part of his taf, translated “little ones” in Gênesis 46:5, but really signifying the whole body of dependents, men, women, and children. Placed there in the fruitful Delta, they would be counted as members of that tribe to the chief of which they belonged, and would swell the numbers of the vast host which left Egypt (Êxodo 12:37). The second point is, that as all who were circumcised were regarded as Israelites, so also circumcision was confined to the Israelites. It was not ‘a catholic ordinance, intended, like baptism, for all people and all times. Nor was it primarily a religious institution. The bought slave was circumcised first, and instructed afterwards. No profession of faith was required, but he was admitted to the privilege in right of his master. The reason of this was that it was an admission into the Jewish nation first, and by consequence only into the church. It is one of the many points which distinguish slavery, as practised among the Jews, from the degrading form of it which existed in modem times, that from the days of Abram onwards the slave by being circumcised was proclaimed to be one of the same race and nation as his master, and thereby entitled to share in his national and religious privileges.