
Text -- Genesis 17:1-12 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Full thirteen years after the birth of Ishmael.

Wesley: Gen 17:1 - -- hasty marrying of Hagar. That Abram and Sarai being so far striken in age, God's power in this matter might be the more magnified.
hasty marrying of Hagar. That Abram and Sarai being so far striken in age, God's power in this matter might be the more magnified.

Wesley: Gen 17:1 - -- In some visible display of God's immediate glorious presence with him. And said, I am the Almighty God - By this name he chose to make himself known t...
In some visible display of God's immediate glorious presence with him. And said, I am the Almighty God - By this name he chose to make himself known to Abram, rather than by his name Jehovah, Exo 6:3. He used it to Jacob, Gen 35:11. They called him by this name, Gen 28:5, Gen 43:14, Gen 48:3. It is the name of God that is mostly used throughout the book of Job, at least 30 times in the discourses of that book, in which Jehovah is used but once. After Moses, Jehovah is more frequently used, and this very rarely.

Wesley: Gen 17:1 - -- Shaddai. It speaks the almighty power of God, either As an avenger, from wrv he destroyed, or laid waste; so some: and they think God took this title ...
Shaddai. It speaks the almighty power of God, either As an avenger, from wrv he destroyed, or laid waste; so some: and they think God took this title from the destruction of the old world: Or, As a benefactor, v for rva who, and yr it sufficeth. Our old English translation reads it here, very significantly, I am God All - sufficient. The God with whom we have to do, is self - sufficient; he hath every thing, and he needs not any thing. And he is enough to us, if we be in covenant with him; we have all in him, and we have enough in him; enough to satisfy our most enlarged desires; enough to supply the defect of every thing else, and to secure us happiness for our immortal souls.
But the covenant is mutual, walk before me, and be thou perfect - That is, upright and sincere. Observe, That to walk before God, is to set God always before us, and to think, and speak, and act, in every thing as those that are always under his eye. It is to have a constant regard to his word, as our rule, and to his glory, as our end, in all our actions. It is to be inward with him in all the duties of religious worship, and to be entire for him in all holy conversation.

Wesley: Gen 17:1 - -- sufficiency. If we neglect him, or dissemble with him, we forfeit the benefit of our relation to him.
sufficiency. If we neglect him, or dissemble with him, we forfeit the benefit of our relation to him.

sufficiency will have a great influence upon our upright walking with him.

Wesley: Gen 17:3 - -- Either, As one overcome by the brightness of the Divine glory: Daniel and John did so likewise. Or. As one ashamed of himself, and blushing to think o...
Either, As one overcome by the brightness of the Divine glory: Daniel and John did so likewise. Or. As one ashamed of himself, and blushing to think of the honours done to one so unworthy. He looks upon himself with humility, and upon God with reverence, and, in token of both, falls on his face.

Wesley: Gen 17:4 - -- The promise is here introduced with solemnity: As for me, saith the Great God, Behold, behold and admire it, behold and be assured of it, my covenant ...
The promise is here introduced with solemnity: As for me, saith the Great God, Behold, behold and admire it, behold and be assured of it, my covenant is with thee.

Wesley: Gen 17:4 - -- This implies, That his seed after the flesh should be very numerous, both in Isaac and in Ishmael, and in the sons of Keturah. And the event answered,...
This implies, That his seed after the flesh should be very numerous, both in Isaac and in Ishmael, and in the sons of Keturah. And the event answered, for there have been, and are, more of the children of men descended from Abraham, than from any one man at equal distance with him from Noah, the common root. That all believers, in every age, should be looked upon as his spiritual seed, as the father of the faithful. In this sense the apostle directs us to understand this promise, Rom 4:16-17. He is the father of those, in every nation, that, by faith, enter into covenant with God, and (as the Jewish writers express it) are gathered under the wings of the divine majesty.

Wesley: Gen 17:5 - -- In token of this, his name was changed from Abram, a high father, to Abraham, the father of a multitude. This was to confirm the faith of Abraham, whi...
In token of this, his name was changed from Abram, a high father, to Abraham, the father of a multitude. This was to confirm the faith of Abraham, while he was childless; perhaps even his own name was sometimes an occasion of grief to him; Why should he be called a high father, who was not a father at all? But now God had promised him a numerous issue, and had given him a name which signified so much; that name was his joy.

Wesley: Gen 17:7 - -- Not to be altered or revoked; not with thee only, then it would die with thee but with thy seed after thee; and it is not only thy seed after the fles...
Not to be altered or revoked; not with thee only, then it would die with thee but with thy seed after thee; and it is not only thy seed after the flesh, but thy spiritual seed. It is everlasting in the evangelical meaning of it. The covenant of grace is everlasting; it is from everlasting in the counsels of it, and to everlasting in the consequences of it; and the external administration of it is transmitted, with the seal of it, to the seed of believers, and the internal administration of it by the Spirit to Christ's seed in every age. This is a covenant of exceeding great and precious promises.

Wesley: Gen 17:7 - -- sufficient, that God would be their God. All the privileges of the covenant, all its joys, and all its hopes, are summed up in this. A man needs desir...
sufficient, that God would be their God. All the privileges of the covenant, all its joys, and all its hopes, are summed up in this. A man needs desire no more than this to make him happy. What God is himself, that he will be to his people: wisdom to guide and counsel them, power to protect and support them, goodness to supply and comfort them; what faithful worshippers can expect from the God they serve, believers shall find in God as theirs. This is enough, yet not all.

Wesley: Gen 17:8 - -- God had before promised this land to Abraham and his seed, Gen 15:18. But here, it is promised for an everlasting possession, as a type of heaven, tha...
God had before promised this land to Abraham and his seed, Gen 15:18. But here, it is promised for an everlasting possession, as a type of heaven, that everlasting rest which remains for the people of God. This is that better country to which Abraham had an eye, and the grant of which was that which answered the vast extent of that promise, that God would be to them a God; so that if God had not designed this, he would have been ashamed to be called their God, Heb 11:16. As the land of Canaan was secured to the seed of Abraham, according to the flesh; so heaven is secured to all his spiritual seed for a possession truly everlasting. The offer of this eternal life is made in the word, and confirmed by the sacraments, to all that are under the external administration of the covenant, and the earnest of it is given to all believers.

Wesley: Gen 17:10 - -- The token of the covenant, is circumcision, for the sake of which the covenant is itself called the covenant of circumcision, Act 7:8. It is here said...
The token of the covenant, is circumcision, for the sake of which the covenant is itself called the covenant of circumcision, Act 7:8. It is here said to be the covenant which Abraham and his seed must keep, as a copy or counterpart, it is called a sign and seal, Rom 4:11, for it was. A confirmation to Abraham and his seed of those promises which were God's part of the covenant, assuring them that, in due time, Canaan should be theirs: and the continuance of this ordinance, after Canaan was theirs, intimates, that that promise looked farther, to another Canaan. An obligation upon Abraham and his seed to that duty which was their part of the covenant, not only to the duty of accepting the covenants and putting away the corruption of the flesh, which were primarily signified by circumcision, but in general to the observation of all God's commands. They who will have God to be to them a God, must consent to be to him a people. Now, 1. Circumcision was a bloody ordinance, for all things by the law were purged with blood, Heb 9:22. See Exo 24:8. But the blood of Christ being shed, all bloody ordinances are now abolished. Circumcision therefore gives way to baptism. 2. It was peculiar to the males, though the women also were included in the covenant. 3. Christ having not yet offered himself for us, God would have man to enter into covenant, by the offering of some part of his own body, and no part could be better spared. 4. The ordinance was to be administered to children when they were eight days old, that they might gather some strength to be able to undergo the pain of it. 5. The children of the strangers were to be circumcised, which looked favourable upon the Gentiles, who should, in due time be brought into the family of Abraham, by faith. Here is, (1.) The promise made to Abraham of a son by Sarai, that son in whom the promise made to him should be fulfilled, that he should be the father of many nations, for she also shall be a mother of nations, and kings of people shall be of her, Gen 17:16. Note, God reveals the purposes of his good - will to his people by degrees. God had told Abraham long before, that he should have a son, but never 'till now that he should have a son by Sarai. The blessing of the Lord makes fruitful, and adds no sorrow with it; no such sorrow as was in Hagar's case. I will bless her, with the blessing of fruitfulness, and then thou shalt have a son of her. Civil government and order is a great blessing to the church. It is promised not only that people, but kings of people should be of her; not a headless rout, but a well modelled, well governed society.
JFB: Gen 17:1 - -- Thirteen years after the birth of Ishmael [Gen 16:16]. During that interval he had enjoyed the comforts of communion with God but had been favored wit...
Thirteen years after the birth of Ishmael [Gen 16:16]. During that interval he had enjoyed the comforts of communion with God but had been favored with no special revelation as formerly, probably on account of his hasty and blameable marriage with Hagar.

JFB: Gen 17:1 - -- Some visible manifestation of the divine presence, probably the Shekinah or radiant glory of overpowering effulgence.
Some visible manifestation of the divine presence, probably the Shekinah or radiant glory of overpowering effulgence.

JFB: Gen 17:1 - -- The name by which He made Himself known to the patriarchs (Exo 6:3), designed to convey the sense of "all-sufficient" (Psa 16:5-6; Psa 73:25).
The name by which He made Himself known to the patriarchs (Exo 6:3), designed to convey the sense of "all-sufficient" (Psa 16:5-6; Psa 73:25).

JFB: Gen 17:3 - -- The attitude of profoundest reverence assumed by Eastern people. It consists in the prostrate body resting on the hands and knees, with the face bent ...
The attitude of profoundest reverence assumed by Eastern people. It consists in the prostrate body resting on the hands and knees, with the face bent till the forehead touches the ground. It is an expression of conscious humility and profound reverence.

JFB: Gen 17:4 - -- Renewed mention is made of it as the foundation of the communication that follows. It is the covenant of grace made with all who believe in the Saviou...
Renewed mention is made of it as the foundation of the communication that follows. It is the covenant of grace made with all who believe in the Saviour.

JFB: Gen 17:5 - -- In Eastern countries a change of name is an advertisement of some new circumstance in the history, rank, or religion of the individual who bears it. T...
In Eastern countries a change of name is an advertisement of some new circumstance in the history, rank, or religion of the individual who bears it. The change is made variously, by the old name being entirely dropped for the new, or by conjoining the new with the old; or sometimes only a few letters are inserted, so that the altered form may express the difference in the owner's state or prospects. It is surprising how soon a new name is known and its import spread through the country. In dealing with Abraham and Sarai, God was pleased to adapt His procedure to the ideas and customs of the country and age. Instead of Abram, "a high father," he was to be called Abraham, "father of a multitude of nations" (see Rev 2:17).

JFB: Gen 17:8 - -- It had been previously promised to Abraham and his posterity (Gen 15:18). Here it is promised as an "everlasting possession," and was, therefore, a ty...

JFB: Gen 17:10 - -- This was the sign in the Old Testament Church as baptism is in the New, and hence the covenant is called "covenant of circumcision" (Act 7:8; Rom 4:11...
This was the sign in the Old Testament Church as baptism is in the New, and hence the covenant is called "covenant of circumcision" (Act 7:8; Rom 4:11). The terms of the covenant were these: on the one hand Abraham and his seed were to observe the right of circumcision; and on the other, God promised, in the event of such observance, to give them Canaan for a perpetual possession, to be a God to him and his posterity, and that in him and his seed all nations should be blessed.
The Lord appeared to Abram - See note on Gen 15:1

Clarke: Gen 17:1 - -- I am the Almighty God - אני אל שדי ani El shaddai , I am God all-sufficient; from שדה shadah , to shed, to pour out. I am that God who ...
I am the Almighty God -

Clarke: Gen 17:1 - -- Walk before me - התהלך לפני hithhallech lephanai , set thyself to walk - be firmly purposed, thoroughly determined to obey, before me; for...
Walk before me -

Clarke: Gen 17:1 - -- Be thou perfect - והיה תמים vehyeh thamim , and thou shalt be perfections, i.e., a together perfect. Be just such as the holy God would hav...
Be thou perfect -

Clarke: Gen 17:3 - -- And Abram fell on his face - The eastern method of prostration was thus: the person first went down on his knees, and then lowered his head to his k...
And Abram fell on his face - The eastern method of prostration was thus: the person first went down on his knees, and then lowered his head to his knees, and touched the earth with his forehead. A very painful posture, but significative of great humiliation and reverence.

Clarke: Gen 17:5 - -- Thy name shall be Abraham - Abram אברם literally signifies a high or exalted father. Ab -ra -ham אברהם differs from the preceding onl...
Thy name shall be Abraham - Abram
Aben Ezra says the name is derived from
Rabbi Solomon Jarchi defines the name cabalistically, and says that its numeral letters amount to two hundred and forty-eight, which, says he, is the exact number of the bones in the human body. But before the
Rabbi Lipman says the
Clarius and others think that the
Having enumerated so many opinions, that of William Alabaster, in his Apparatus to the Revelation, should not be passed by. He most wisely says that
From all these learned as well as puerile conjectures we may see the extreme difficulty of ascertaining the true meaning of the word, though the concordance makers, and proper name explainers find no difficulty at all in the case; and pronounce on it as readily and authoritatively as if they had been in the Divine council when it was first imposed
Hottinger, in his Smegma Orientale, supposes the word to be derived from the Arabic root
The same difficulty occurs, Gen 17:15, on the word
Now as the only change in each name is made by the insertion of a single letter, and that letter the same in both names, I cannot help concluding that some mystery was designed by its insertion; and therefore the opinion of Clarius and some others is not to be disregarded, which supposes that God shows he had conferred a peculiar dignity on both, by adding to their names one of the letters of his own: a name by which his eternal power and Godhead are peculiarly pointed out
From the difficulty of settling the etymology of these two names, on which so much stress seems to be laid in the text, the reader will see with what caution he should receive the lists of explanations of the proper names in the Old and New Testaments, which he so frequently meets with, and which I can pronounce to be in general false or absurd.

Clarke: Gen 17:7 - -- An everlasting covenant - ברית עולם berith olam . See note on Gen 13:15. Here the word olam is taken in its own proper meaning, as the w...
An everlasting covenant -

Clarke: Gen 17:8 - -- Everlasting possession - Here עולם olam appears to be used in its accommodated meaning, and signifies the completion of the Divine counsel in...
Everlasting possession - Here

Clarke: Gen 17:10 - -- Every man - child - shall be circumcised - Those who wish to invalidate the evidence of the Divine origin of the Mosaic law, roundly assert that the...
Every man - child - shall be circumcised - Those who wish to invalidate the evidence of the Divine origin of the Mosaic law, roundly assert that the Israelites received the rite of circumcision from the Egyptians. Their apostle in this business is Herodotus, who, lib. ii., p. 116, Edit. Steph. 1592, says: "The Colchians, Egyptians, and Ethiopians, are the only nations in the world who have used circumcision

Clarke: Gen 17:11 - -- And it shall be a token - לאות leoth , for a sign of spiritual things; for the circumcision made in the flesh was designed to signify the purif...
And it shall be a token -

Clarke: Gen 17:12 - -- He that is eight days old - Because previously to this they were considered unclean, Lev 12:2, Lev 12:3, and circumcision was ever understood as a c...
Calvin: Gen 17:1 - -- 1.And when Abram was ninety years old and nine Moses passes over thirteen years of Abram’s life, not because nothing worthy of remembrance had in t...
1.And when Abram was ninety years old and nine Moses passes over thirteen years of Abram’s life, not because nothing worthy of remembrance had in the meantime occurred; but because the Spirit of God, according to his own will, selects those things which are most necessary to be known. He purposely points out the length of time which had elapsed from the birth of Ishmael to the period when Isaac was promised, for the purpose of teaching us that he long remained satisfied with that son who should, at length, be rejected, and that he was as one deluded by a fallacious appearance. Meanwhile, we see in what a circuitous course the Lord led him. It was even possible that he brought this delay upon himself by his own fault, in having precipitately entered into second nuptials; yet as Moses declares no such thing, I leave it undetermined. Let it suffice to accept what is certain; namely, that Abram being contented with his only son, ceased to desire any other seed. The want of offspring had previously excited him to constant prayers and sighings; for the promise of God was so fixed in his mind, that he was ardently carried forward to seek its fulfillment. And now, falsely supposing that he had obtained his wish, he is led away by the presence of his son according to the flesh, from the expectation of a spiritual seed. Again the wonderful goodness of God shows itself, in that Abram himself is raised, beyond his own expectation and desire, to a new hope, and he suddenly hears, that what it never came into his mind to ask, is granted unto him. If he had been daily offering up importunate prayers for this blessing, we should not so plainly have seen that it was conferred upon him by the free gift of God, as when it is given to him without his either thinking of it or desiring it. Before however we speak of Isaac, it will repay our labor, to notice the order and connection of the words.
First, Moses says that the Lord appeared unto him, in order that we may know that the oracle was not pronounced by secret revelation, but that a vision at the same time was added to it. Besides the vision was not speechless, but had the word annexed, from which word the faith of Abram might receive profit. Now that word summarily contains this declaration, that God enters into covenant with Abram: it then unfolds the nature of the covenant itself, and finally puts to it the seal, with the accompanying attestations.
I am the Almighty God 400 The Hebrew noun El, which is derived from power, is here put for God. The same remark applies to the accompanying word
Walk before me The force of this expression we have elsewhere explained. In making the covenant, God stipulates for obedience, on the part of his servant. Yet He does not in vain prefix the declaration that he is ‘the Almighty God,’ and is furnished with power to help his own people: because it was necessary that Abram should be recalled from all other means of help, 401 that he might entirely devote himself to God alone. For no one will ever retake himself to God, but he who keeps created things in their proper place, and looks up to God alone. Where, indeed, the power of God has been once acknowledged, it ought so to transport us with admiration, and our minds ought so to be filled with reverence for him, that nothing should hinder us from worshipping him. Moreover, because the eyes of God look for faith and truth in the heart, Abram is commanded to aim at integrity. For the Hebrews call him a man of perfections, who is not of a deceitful or double mind, but sincerely cultivates rectitude. In short, the integrity here mentioned is opposed, to hypocrisy. And surely, when we have to deal with God, no place for dissimulation remains. Now, from these words, we learn for what end God gathers together for himself a church; namely, that they whom he has called, may be holy. The foundation, indeed, of the divine calling, is a gratuitous promise; but it follows immediately after, that they whom he has chosen as a peculiar people to himself, should devote themselves to the righteousness of God. 402 For on this condition, he adopts children as his own, that he may, in return, obtain the place and the honor of a Father. And as he himself cannot lie, so he rightly demands mutual fidelity from his own children. Wherefore, let us know, that God manifests himself to the faithful, in order that they may live as in his sight; and may make him the arbiter not only of their works, but of their thoughts. Whence also we infer, that there is no other method of living piously and justly than that of depending upon God.

Calvin: Gen 17:2 - -- 2.And I will make my covenant He now begins more fully and abundantly to explain what he had before alluded to briefly. We have said that the covenan...
2.And I will make my covenant He now begins more fully and abundantly to explain what he had before alluded to briefly. We have said that the covenant of God with Abram had two parts. The first was a declaration of gratuitous love; to which was annexed the promise of a happy life. But the other was an exhortation to the sincere endeavor to cultivate uprightness, since God had given, in a single word only, a slight taste of his grace; and then immediately had descended to the design of miscalling; namely, that Abram should be upright. He now subjoins a more ample declaration of his grace, in order that Abram may endeavor more willingly to form his mind and his life, both to reverence towards God, and to the cultivation of uprightness; as if God had said ‘See how kindly I indulge thee: for I do not require integrity from thee simply on account of my authority, which I might justly do; but whereas I owe thee nothing, I condescend graciously to engage in a mutual covenant.’ He does not, however, speak of this as of a new thing: but he recalls the memory of the covenant which he had before made, and now fully confirms and establishes its certainty. For God is not wont to utter new oracles, which may destroy the credit, or obscure the light, or weaken the efficacy of those which preceded; but he continues, as in one perpetual tenor, those promises which he has once given. Wherefore, by these words, he intends nothing else than that the covenant, of which Abram had heard before should be established and ratified: but he expressly introduces that principal point, concerning the multiplication of seed, which he afterwards frequently repeats.

Calvin: Gen 17:3 - -- 3.And Abram fell on his face We know that this was the ancient rite of adoration. Moreover, Abram testifies, first, that he acknowledges God, in whos...
3.And Abram fell on his face We know that this was the ancient rite of adoration. Moreover, Abram testifies, first, that he acknowledges God, in whose presence all flesh ought to keep silence, and to be humbled; and, secondly that he reverently receives and cordially embraces whatever God is about to speak. If, however, this was intended as a confession of faith, we must observe, that the faith which relies upon the grace of God cannot be disjoined from a pure conscience. God, in offering his grace to Abram, requires of him a sincere disposition to live justly and homily. Abram, in prostrating himself, declares that he obediently receives both. 403 Let us therefore remember, that in one and the same bond of faith, the gratuitous adoption in which our salvation is placed, is to be combined with newness of life. And although Abram utters not a word, he declares more fully by his silence, than if he had spoken with a loud and sounding voice, that he yields obedience to the word of God.

Calvin: Gen 17:4 - -- 4.As for me, behold, my covenant is with thee 404 They who translate the passage, ‘Behold, I make a covenant with thee,’ or, ‘Behold, I and my ...
4.As for me, behold, my covenant is with thee 404 They who translate the passage, ‘Behold, I make a covenant with thee,’ or, ‘Behold, I and my covenant with thee;’ do not seem to me faithfully to represent the meaning of Moses. For, first, God declares that he is the speaker, in order that absolute authority may appear in his words. For since our faith can rest on no other foundation than his eternal veracity, it becomes, above all things, necessary for us to be informed that what is proposed to us, has proceeded from his sacred mouth. Therefore, the pronoun I, is to be read separately as a preface to the rest; in order that Abram might have a composed mind, and might engage, without hesitation, in the proposed covenant. Whence a useful doctrine is deduced, that faith necessarily has reference to God: because, although all angels and men should speak to us, never would their authority appear sufficiently great to confirm our minds. And it cannot but be, that we should at times waver, until that voice sounds from heaven, ‘I am.’ Whence also it appears what kind of religion is that of the Papacy: where, instead of the word of God, the fictions of men are alone the subject of boast. And they are justly exposed to continual fluctuation, who, depending upon the word of men, act unjustly towards God, by ascribing to them more than is right. But let us have no other foundation of our faith than this word ‘I’, not as spoken indifferently by any mouth whatever, but by the mouth of God alone. If, however, myriads of men set themselves in opposition, and proudly exclaim, ‘We, we,’ let this single word of God suffice to dissipate the empty sound of multitudes.
And thou shalt be a father of many nations 405 It is asked what is this multitude of nations? It obviously appears, that different nations had their origin from the holy Patriarch: for Ishmael grew to a great people: the Idumeans, from another branch were spread far and wide; large families also sprung from other sons, whom he had by Keturah. But Moses looked still further, because, indeed, the Gentiles were to be, by faith, inserted into the stock of Abram, although not descended from him according to the flesh: of which fact Paul is to us a faithful interpreter and witness. For he does not gather together the Arabians, Idumeans, and others, for the purpose of making Abram the father of many nations; but he so extends the name of father, as to make it applicable to the whole world, in order that the Gentiles, in other respects strangers, and separated from each other, might, from all sides combine in one family of Abram. I grant, indeed, that, for a time, the twelve tribes were as so many nations; but only in order to form a prelude to that immense multitude, which, at length, is collected together as the one family of Abram. And that Moses speaks of those sons, who, being regenerate by faith, acquire the name, and pass over into the stock of Abram, is sufficiently proved by this one consideration. For the carnal race of Abram could not be divided into different nations, without causing those who had departed from the unity, to be immediately accounted strangers. Thus the Church rejected the Ishmaelites, the Idumeans, and others, and regarded them as foreigners. Abram therefore was not called the father of many nations, because his seed was to be divided into many nations; but rather, because many nations were to be gathered together unto him. A change also of his name is added as a token. For he begins to be called Abraham, in order that the name itself may teach him, that he should not be the father of one family only; but that a progeny should rise up to him from an immense multitude, beyond the common course of nature. For this reason, the Lord so often renews this promise; because the very repetition of it shows that no common blessing was promised.

Calvin: Gen 17:7 - -- 7.And thy seed after thee There is no doubt that the Lord distinguishes the race of Abraham from the rest of the world. We must now see what people h...
7.And thy seed after thee There is no doubt that the Lord distinguishes the race of Abraham from the rest of the world. We must now see what people he intends. Now they are deceived who think that his elect alone are here pointed out; and that all the faithful are indiscriminately comprehended, from whatever people, according to the flesh, they are descended. For, on the contrary, the Scripture declares that the race of Abraham, by lineal descent, had been peculiarly accepted by God. And it is the evident doctrine of Paul concerning the natural descendants of Abraham, that they are holy branches which have proceeded from a holy root, (Rom 11:16.) And lest any one should restrict this assertion to the shadows of the law, or should evade it by allegory, he elsewhere expressly declares, that Christ came to be a minister of the circumcision, (Rom 15:8.) Wherefore, nothing is more certain, than that God made his covenant with those sons of Abraham who were naturally to be born of him. If any one object, that this opinion by no means agrees with the former, in which we said that they are reckoned the children of Abraham, who being by faith ingrafted into his body, form one family; the difference is easily reconciled, by laying down certain distinct degrees of adoption, which may be collected from various passages of Scripture. In the beginning, antecedently to this covenant, the condition of the whole world was one and the same. But as soon as it was said, ‘I will be a God to thee and to thy seed after thee,’ the Church was separated from other nations; just as in the creation of the world, the light emerged out of the darkness. Then the people of Israel was received, as the flock of God, into their own fold: the other nations wandered, like wild beasts, through mountains, woods, and deserts. Since this dignity, in which the sons of Abraham excelled other nations, depended on the word of God alone, the gratuitous adoption of God belongs to them all in common. For if Paul deprives the Gentiles of God and of eternal life, on the ground of their being aliens from the covenant, (Eph 4:18,) it follows that all Israelites were of the household of the Church, and sons of God, and heirs of eternal life. And although it was by the grace of God, and not by nature, that they excelled the Gentiles; and although the inheritance at the kingdom of God came to them by promise, and not by carnal descent; yet they are sometimes said to differ by nature from the rest of the world. In the Epistle to the Galatians, (Gal 2:15), and elsewhere, Paul calls them saints ‘by nature,’ because God was willing that his grace should descend, 406 by a continual succession, to the whole seed. In this sense, they who were unbelievers among the Jews, are yet called the children of the celestial kingdom by Christ. (Mat 8:12.) Nor does what St Paul says contradict this; namely, that not all who are from Abraham are to be esteemed legitimate children; because they are not the children of the promise, but only of the flesh. (Rom 9:8.) For there, the promise is not taken generally for that outward word, by which God conferred his favor as well upon the reprobate as upon the elect; but must be restricted to that efficacious calling, which he inwardly seals by his Spirit. And that this is the case, is proved without difficulty; for the promise by which the Lord had adopted them all as children, was common to all: and in that promise, it cannot be denied, that eternal salvation was offered to all. What, therefore, can be the meaning of Paul, when he denies that certain persons have any right to be reckoned among children, except that he is no longer reasoning about the externally offered grace, but about that of which only the elect effectually partake? Here, then, a twofold class of sons presents itself to us, in the Church; for since the whole body of the people is gathered together into the fold of God, by one and the same voice, all without exception, are in this respects accounted children; the name of the Church is applicable in common to them all: but in the innermost sanctuary of God, none others are reckoned the sons of God, than they in whom the promise is ratified by faith. And although this difference flows from the fountain of gratuitous election, whence also faith itself springs; yet, since the counsel of God is in itself hidden from us, we therefore distinguish the true from the spurious children, by the respective marks of faith and of unbelief. This method and dispensation continued even to the promulgation of the gospel; but then the middle wall was broken down, (Eph 2:14,) and God made the Gentiles equal to the natural descendants of Abraham. That was the renovation of the world, by which they, who had before been strangers, began to be called sons. Yet whenever a comparison is made between Jews and Gentiles, the inheritance of life is assigned to the former, as lawfully belonging to them; but to the latter, it is said to be adventitious. Meanwhile, the oracle was fulfilled in which God promises that Abraham should be the father of many nations. For whereas previously, the natural sons of Abraham were succeeded by their descendants in continual succession, and the benediction, which began with him, flowed down to his children; the coming of Christ, by inverting the original order, introduced into his family those who before were separated from his seed: at length the Jews were cast out, (except that a hidden seed of the election remained among them,) in order that the rest might be saved. It was necessary that these things concerning the seed of Abraham should once be stated, that they may open to us an easy introduction to what follows.
In their generations This succession of generations clearly proves that the posterity of Abraham were taken into the Church, in such a manner that sons might be born to them, who should be heirs of the same grace. In this way the covenant is called perpetual, as lasting until the renovation of the world; which took place at the advent of Christ. I grant, indeed, that the covenant was without end, and may with propriety be called eternal, as far as the whole Church is concerned; it must, however always remain as a settled point, that the regular succession of ages was partly broken, and partly changed, by the coming of Christ, because the middle wall being broken down, and the sons by nature being, at length, disinherited, Abraham began to have a race associated with himself from all regions of the world.
To be a God unto thee In this single word we are plainly taught that this was a spiritual covenant, not confirmed in reference to the present life only; but one from which Abraham might conceive the hope of eternal salvations so that being raised even to heaven, he might lay hold of solid and perfect bliss. For those whom God adopts to himself, from among a people — seeing that he makes them partakers of his righteousness and of all good things — he also constitutes heirs of celestial life. Let us then mark this as the principal part of the covenant, that He who is the God of the living, not of the dead, promises to be a God to the children of Abraham. It follows afterwards, in the way of augmentation of the grant, that he promised to give them the land. I confess, indeed, that something greater and more excellent than itself was shadowed forth by the land of Canaan; yet this is not at variance with the statement, that the promise now made was an accession to that primary one, ‘I will be thy God.’ Now, although God again affirms, as before, that He will give the land to Abraham himself, we nevertheless know, that Abraham never possessed dominion over it; but the holy man was contented with his title to it alone, although the possession of it was not granted him; and, therefore, he calmly passed from his earthly pilgrimage into heaven. God again repeats that He will be a God to the posterity of Abraham, in order that they may not settle upon earth, but may regard themselves as trained for higher things.

Calvin: Gen 17:9 - -- 9.Thou shalt keep my covenant As formerly, covenants were not only committed to public records, but were also wont to be engraven in brass, or sculpt...
9.Thou shalt keep my covenant As formerly, covenants were not only committed to public records, but were also wont to be engraven in brass, or sculptured on stones, in order that the memory of them might be more fully recorded, and more highly celebrated; so in the present instance, God inscribes his covenant in the flesh of Abraham. For circumcision was as a solemn memorial of that adoption, by which the family of Abraham had been elected to be the peculiar people of God. The pious had previously possessed other ceremonies which confirmed to them the certainty of the grace of God; but now the Lord attests the new covenant with a new kind of symbol. But the reason why He suffered the human race to be without this testimony of his grace, during so many ages, is concealed from us; except that we see it was instituted at the time when he chose a certain nation to himself; which thing itself depends on his secret counsel. Moreover, although it would, perhaps, be more suitable for the purpose of instruction, were we to give a summary of those things which are to be said concerning circumcision; I will yet follow the order of the text, which I think more appropriate to the office of an interpreter. In the first place; since circumcision is called by Moses, the covenant of God, we thence infer that the promise of grace was included in it. For had it been only a mark or token of external profession among men, the name of covenant would be by no means suitable, for a covenant is not otherwise confirmed, than as faith answers to it. And it is common to all sacraments to have the word of God annexed to them, by which he testifies that he is propitious to us, and calls us to the hope of salvation; yea, a sacrament is nothing else than a visible word, or sculpture and image of that grace of God, which the word more fully illustrates. If, then, there is a mutual relation between the word and faith; it follows, that the proposed end and use of sacraments is to help, promote and confirm faith. But they who deny that sacraments are supports to faith, or that they aid the word in strengthening faith, must of necessity expunge the name of covenant; because, either God there offers himself as a Promiser, in mockery and falsely, or else, faith there finds that on which it may support itself, and from which it may confirm its own assurance. And although we must maintain the distinction between the word and the sign; yet let us know, that as soon as the sign itself meets our eyes, the word ought to sound in our ears. Therefore, while, in this place, Abraham is commanded to keep the covenant, God does not enjoin upon him the bare use of the ceremony, but chiefly designs that he should regard the end; and certainly, since the promise is the very soul of the sign, whenever it is torn away from the sign, nothing remains but a lifeless and vain phantom. This is the reason why we say, that sacraments are abolished by the Papists; because, the voice of God having become extinct, nothing remains with them, except the residuum of mute figures. Truly frivolous is their boasts that their magical exorcisms stand in the place of the word. For nothing can be called a covenants but what is perceived by us to be clearly revealed, so that it may edify our faith; these actors, who by gesture alone, or by a confused murmuring, play as on pipes, have nothing like this.
We now consider how the covenant is rightly kept; namely, when the word precedes, and we embrace the sign as a testimony and pledge of grace; for as God binds himself to keep the promise given to us; so the consent of faith and of obedience is demanded from us. What follows further on this subject is worthy of notice.
Between me and you 407 Whereby we are taught that a sacrament has not respect only to the external confession, but is an intervening pledge between God and the conscience of man. And, therefore, whosoever is not directed to God through the sacraments, profanes their use. But by the figure metonymy, the name of covenant is transferred to circumcision which is so conjoined with the word, that it could not be separated from it.

Calvin: Gen 17:10 - -- 10.Every man-child among you shall be circumcised Although God promised alike to males and females, what he afterwards sanctioned by circumcision, he...
10.Every man-child among you shall be circumcised Although God promised alike to males and females, what he afterwards sanctioned by circumcision, he nevertheless consecrated, in one sex, the whole people to himself. For whereas, by this symbol, the promise which was given, indiscriminately, to males and females, is confirmed, and it is certain that females as well as males had need of confirmation, it is hence evident, that the symbol was ordained for the sake of both sexes. Nor is it of any force in opposition to this reasoning to say that each individual is commanded to communicate in the sacraments, if he would derive any benefit from them, on the ground that no profit is received by those who neglect their use. For the covenant of God was graven on the bodies of the males, with this condition annexed, that the females also should as their associates be partakers of the same sign.

Calvin: Gen 17:11 - -- 11.Ye shall circumcise the flesh of your foreskin Very strange and unaccountable would this command at first sight appear. The subject treated of, is...
11.Ye shall circumcise the flesh of your foreskin Very strange and unaccountable would this command at first sight appear. The subject treated of, is the sacred covenant, in which righteousness, salvation, and happiness are promised; whereby the seed of Abraham is distinguished from other nations, in order that it may be holy and blessed; and who can say that it is reasonable for the sign of so great a mystery to consist in circumcision? 408 But as it was necessary for Abraham to become a fool, in order to prove himself obedient to God; so whosoever is wise, will both soberly and reverently receive what God seems to us foolishly to have commanded. And yet we must inquire, whether any analogy is here apparent between the visible sign, and the thing signified. For the signs which God has appointed to assist our infirmity, should be accommodated to the measure of our capacity, or they would be unprofitable. Moreover, it is probable that the Lord commanded circumcision for two reasons; first, to show that whatever is born of man is polluted; then, that salvation would proceed from the blessed seed of Abraham. In the first place, therefore, whatever men have peculiar to themselves, by generation, God has condemned, in the appointment of circumcision; in order that the corruption of nature being manifest, he might induce them to mortify their flesh. Whence also it follows, that circumcision was a sign of repentance. Yet, at the same time, the blessing which was promised in the seed of Abraham, was thereby marked and attested. If then it seem absurd to any one, that the token of a favor so excellent and so singular, was given in that part of the body, let him become ashamed of own salvation, which flowed from the loins of Abraham; but it has pleased God thus to confound the wisdom of the world, that he may the more completely abase the pride of the flesh. And hence we now learn, in the second place, how the reconciliation between God and men, which was exhibited in Christ, was testified by this sign. For which reason it is styled by Paul a seal of the righteousness of faith. (Rom 4:11.) Let it suffice thus briefly to have touched upon the analogy between the thing signified and the sign.

Calvin: Gen 17:12 - -- 12.And he that is eight days old shall be circumcised 409 God now prescribes the eighth day for circumcision; whence it appears that this was a part ...
12.And he that is eight days old shall be circumcised 409 God now prescribes the eighth day for circumcision; whence it appears that this was a part of that discipline, under which he intended to keep his ancient people; for greater liberty is at this day, permitted in the administration of baptism. Some, however maintain that we must not contend earnestly about the number of days, because the Lord spared the children on account of their tenderness, since it was not without danger to inflict a wound upon those who were newly born. For although he might have provided that circumcision should produce no harm or injury; yet there would be no absurdity in saying, that He has respect to their tender age, in order to prove to the Jews his paternal love towards their children. To others this seems to be too frigid; therefore they seek a spiritual mystery in the number of days. They think that the present life is allegorically signified by the seven days; that God commanded infants to be circumcised on the eighth day, in order to show that though we must give attention to the mortification of the flesh during the whole course of our life, it will not be completed till the end. Augustine also thinks that it had reference to the resurrection of Christ; whereby external circumcision was abolished and the truth of the figure was set forth. It is probable and consonant with reason, that the number seven designated the course of the present life. Therefore the eighth day might seem to be fixed upon by the Lord, to prefigure the beginning of a new life. But because such a reason is never given in Scripture, I dare affirm nothing. Wherefore, let it suffice to maintain what is certain and solid; namely, that God, in this symbol, has so represented the destruction of the old man, as yet to show that he restores men to life.
He that is born in the house, or bought with money When God commands Abraham to circumcise all whom he has under his power, his special love towards holy Abraham is conspicuous in this, that He embraces his whole family in His grace. We know that formerly slaves were scarcely reckoned among the number of men. But God, out of regard to his servant Abraham, adopts them as his own sons: to this mercy nothing whatever can be added. The pride also of the flesh is cast down; because God, without respect of persons, gathers together both freemen and slaves. But in the person of Abraham, he has prescribed it as a law to all his servants, that they should endeavor to bring all who are subject to them, into the same society of faith with themselves. For every family of the pious ought to be a church. Therefore, it we desire to prove our piety, we must labor that every one of us may have his house ordered in obedience to God. And Abraham is not only commanded to dedicate and to offer unto God those born in his house, but whomsoever he might afterwards obtain.
Defender: Gen 17:2 - -- God used the term "covenant" (Hebrew berith) no less than thirteen times in Genesis 17. Although He gives instructions and commandments here to Abram,...
God used the term "covenant" (Hebrew

Defender: Gen 17:11 - -- As the rainbow encircling the whole earth was a token of God's covenant with all men (Gen 9:17), so circumcision, encircling the channel by which the ...
As the rainbow encircling the whole earth was a token of God's covenant with all men (Gen 9:17), so circumcision, encircling the channel by which the human seed is preserved and transmitted, especially the promised Seed in the line of Abraham, is the token of God's covenant with His chosen nation. It was not a sign to be seen of all men, as was the rainbow, but a sign to be seen only by a man's parents and his wife, reminding them of their faith commitment to the God of Abraham, and His promise to them."
TSK: Gen 17:1 - -- am 2107, bc 1897
was : Gen 16:16
the Lord : Gen 12:1
Almighty : Gen 18:14, Gen 28:3, Gen 35:11; Exo 6:3; Num 11:23; Deu 10:17; Job 11:7; Psa 115:3; Je...
am 2107, bc 1897
was : Gen 16:16
the Lord : Gen 12:1
Almighty : Gen 18:14, Gen 28:3, Gen 35:11; Exo 6:3; Num 11:23; Deu 10:17; Job 11:7; Psa 115:3; Jer 32:17; Dan 4:35; Mat 19:26; Eph 3:20; Phi 4:13; Heb 7:25
walk : Gen 5:22, Gen 5:24, Gen 6:9, Gen 48:15; 1Ki 2:4, 1Ki 3:6, 1Ki 8:25; 2Ki 20:3; Psa 116:9; Isa 38:3; Mic 6:8; Luk 1:6; Act 23:1, Act 24:16; Heb 12:28
perfect : or, upright, or sincere, Gen 6:9; Deu 18:13; Job 1:1; Mat 5:48

TSK: Gen 17:2 - -- And I : Gen 17:4-6, Gen 9:9, Gen 15:18; Psa 105:8-11; Gal 3:17, Gal 3:18
multiply : Gen 12:2, Gen 13:16, Gen 22:17
And I : Gen 17:4-6, Gen 9:9, Gen 15:18; Psa 105:8-11; Gal 3:17, Gal 3:18

TSK: Gen 17:3 - -- Gen 17:17; Exo 3:6; Lev 9:23, Lev 9:24; Num 14:5, Num 16:22, Num 16:45; Jos 5:14; Jdg 13:20; 1Ki 18:39; Eze 1:28, Eze 3:23, Eze 9:8; Dan 8:17, Dan 8:1...

TSK: Gen 17:4 - -- a father : Gen 12:2, Gen 13:16, Gen 16:10, Gen 22:17, 25:1-18, Gen 32:12, Gen 35:11, 36:1-43; Num. 1:1-54; Num. 26:1-65; Rom 4:11-18; Gal 3:28, Gal 3:...

TSK: Gen 17:5 - -- but thy name : Gen 17:15, Gen 32:28; Num 13:16; 2Sa 12:25; Neh 9:7; Isa 62:2-4, Isa 65:15; Jer 20:3; Jer 23:6; Mat 1:21-23; Joh 1:42; Rev 2:17
Abraham...

TSK: Gen 17:6 - -- nations : Gen 17:4, Gen 17:20, Gen 35:11
kings : Gen 17:16, Gen 36:31-43; Ezr 4:20; Mat 1:6-17
nations : Gen 17:4, Gen 17:20, Gen 35:11
kings : Gen 17:16, Gen 36:31-43; Ezr 4:20; Mat 1:6-17

TSK: Gen 17:7 - -- And I : Gen 15:18, Gen 26:24; Exo 6:4; Psa 105:8-11; Mic 7:20; Luk 1:54, Luk 1:55, Luk 1:72-75; Rom 9:4, Rom 9:8, Rom 9:9; Gal 3:17; Eph 2:2
God : Gen...

TSK: Gen 17:8 - -- And I : Gen 12:7, Gen 13:15, Gen 13:17, Gen 15:7-21; Psa 105:9, Psa 105:11
wherein thou art a stranger : Heb. of thy sojournings, Gen 23:4, Gen 28:4
e...
And I : Gen 12:7, Gen 13:15, Gen 13:17, Gen 15:7-21; Psa 105:9, Psa 105:11
wherein thou art a stranger : Heb. of thy sojournings, Gen 23:4, Gen 28:4
everlasting : Gen 48:4; Exo 21:6, Exo 31:16, Exo 31:17, Exo 40:15; Lev 16:34; Num 25:13; Deu 32:8; 2Sa 23:5; Psa 103:17; Heb 9:15
their : Exo 6:7; Lev 26:12; Deu 4:37, Deu 14:2, Deu 26:18, Deu 29:13


TSK: Gen 17:10 - -- Every : Gen 17:11, Gen 34:15; Exo 4:25, Exo 12:48; Deu 10:16, Deu 30:6; Jos 5:2, Jos 5:4; Jer 4:4, Jer 9:25, Jer 9:26; Act 7:8; Rom 2:28, Rom 2:29, Ro...

TSK: Gen 17:11 - -- the flesh : Exo 4:25; Jos 5:3; 1Sa 18:25-27; 2Sa 3:14
a token : Act 7:8; Rom 4:11

TSK: Gen 17:12 - -- he that is eight days old : Heb. a son of eight days, Gen 21:4; Lev 12:3; Luk 1:59, Luk 2:21; Joh 7:22, Joh 7:23; Act 7:8; Rom 2:28; Phi 3:5
is born :...

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes -> Gen 17:1-27
Barnes: Gen 17:1-27 - -- - The Sealing of the Covenant 1. שׁדי shaday , Shaddai, "Irresistible, able to destroy, and by inference to make, Almighty." שׁדד sh...
- The Sealing of the Covenant
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The present form of the covenant is not identical with the former. That referred chiefly to the land; this chiefly to the seed. That dwelt much on temporal things; this rises to spiritual things. That specifies only Abram; this mentions both Abram and Sarai. At the former period God formally entered into covenant with Abram
The covenant in its spiritual aspect. "The Lord,"the Author of existence and performance. "God Almighty,"El Shaddai. "El,"the Lasting, Eternal, Absolute. "Shaddai,"the Irresistible, Unchangeable, Destructive Isa 13:6; Joe 1:15. This term indicates on the one hand his judicial, punitive power, and points to his holiness; and on the other hand, his alterative, reconstructive power, and points to his providence. The complex name, therefore, describes God as the Holy Spirit, who works in the development of things, especially in the punishment and eradication of sin and its works, and in the regeneration and defense of holiness. It refers to potence, and potence combined with promise affords ground for faith.
Walk before me and be perfect. - In the institution of the covenant we had "fear not"- an encouragement to the daunted or the doubting. In its confirmation we have a command, a rule of life, prescribed. This is in keeping with the circumstances of Abraham. For, first, he has now faith in the Lord, which is the fruit of the new man in him prevailing over the old, and is therefore competent to obey; and, next, the Lord in whom he believes is God Almighty, the all-efficient Spirit, who worketh both to will and to do in the destroying of sin and building up of holiness. "Walk"- act in the most comprehensive sense of the term; "before me,"and not behind, as one conscious of doing what is, not displeasing, but pleasing to me; "and be perfect,"not sincere merely, unless in the primitive sense of duty, but complete, upright, holy, not only in walk, which is provided for in the previous clause, but in heart, the spring of action.
My covenant - which I have already purposed and formally closed. "I will grant,"carry into effect, the provisions of it. "Multiply thee."The seed is here identified with the head or parent seat of life. The seed now comes forward as the prominent benefit of the covenant.
Abram fell on his face. - This is the lowliest form of reverence, in which the worshipper leans on his knees and elbows, and his forehead approaches the ground. Prostration is still customary in the East. Abram has attained to loftier notions of God. "God talked with him."Yahweh, El Shaddai, is here called God. The Supreme appears as the Author of existence, the Irresistible and Everlasting, in this stage of the covenant relation.
As for me. - The one party to the covenant is here made prominent, as in Gen 17:9 the other party is brought out with like emphasis. The exalted Being who has entered into it imparts a grandeur, solemnity, and excellence to the covenant. "Father of many nations."The promise of seed is here expanded and particularized. A multitude of nations and kings are to trace their descent from Abram. This is true in a literal sense. The twelve tribes of Israel and many Arab tribes, the twelve princes of Ishmael, Keturah’ s descendants, and the dukes of Edom sprang from him. But it is to be more magnificently realized in a spiritual sense. "Nations"is a term usually applied, not to the chosen people, but to the other great branches of the human race. This points to the original promise, that in him should all the families of the earth be blessed. "Abraham."The father of many nations is to be called by a new name, as he has come to have a new nature, and been elevated to a new dignity. The high father has become the father of the multitude of the faithful.
Next, the spiritual part of the covenant comes into view. "To be a God unto thee, and to thy seed after thee."Here we find God, in the progress of human development, for the third time laying the foundations of a covenant of grace with man. He dealt with Adam and with Noah, and now be deals with Abraham. "A perpetual covenant."This covenant will not fail, since God has originated it, notwithstanding the moral instability of man. Though we cannot as yet see the possibility of fulfilling the condition on man’ s side, yet we may be assured that what God purposes will somehow be accomplished. The seed of Abraham will eventually embrace the whole human family in fellowship with God.
Thirdly, the temporal and the spiritual are brought together. The land of promise is made sure to the heir of promise, "for a perpetual possession,"and God engages to "be their God."The phrase "perpetual possession"has here two elements of meaning - first, that the possession, in its coming form of a certain land, shall last as long as the co-existing relations of things are continued; and, secondly, that the said possession in all the variety of its ever grander phases will last absolutely forever. Each form will be perfectly adequate to each stage of a progressive humanity. But in all its forms and at every stage it will be their chief glory that God is their God.
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.
The time of circumcision is the eighth day. Seven is the number of perfection. Seven days are therefore regarded as a type of perfectage and individuality. At this stage, accordingly, the sign of sanctification is made on the child, betokening the consecration of the heart to God, when its rational powers have come into noticeable activity. To be "cut off from his people"is to be excluded from any part in the covenant, and treated simply as a Gentile or alien, some of whom seem to have dwelt among the Israelites. It was sometimes accompanied with the sentence of death Exo 31:14; and this shows that it did not of itself imply such a doom. Excommunication, however, for the omission of circumcision, would be extremely rare, as no parent would intentionally neglect the sacred interest of his child. Yet the omission of this rite has not been unprecedented, as the children of Israel did not generally circumcise their children in the wilderness Jos 5:5.
Sarai is now formally taken into the covenant, as she is to be the mother of the promised seed. Her name is therefore changed to Sarah, "princess."Aptly is she so named, for she is to bear the child of promise, to become nations, and be the mother of kings. "Abraham fell upon his face and laughed."From the reverential attitude assumed by Abraham we infer that his laughter sprang from joyful and grateful surprise. "Said in his heart."The following questions of wonder are not addressed to God; they merely agitate the breast of the astonished patriarch. Hence, his irrepressible smile arises not from any doubt of the fulfillment of the promise, but from surprise at the unexpected mode in which it is to be fulfilled. Laughing in Scripture expresses joy in the countenance, as dancing does in the whole body.
Abraham seems up to this time to have regarded Ishmael as the promised seed. Hence, a feeling of anxiety instantly penetrates his breast. It finds utterance in the prayer, "Oh that Ishmael might live before thee."He asks "life"for his beloved son - that is, a share in the divine favor; and that "before God"- that is, a life of holiness and communion with God. But God asseverates his purpose of giving him a son by Sarah. This son is to be called Isaac - he that laughs or he shall laugh, in reference to the various emotions of surprise and delight with which his parents regarded his birth. Abram’ s prayer for Ishmael, however, is not unanswered. He is to be fruitful, beget twelve princes, and become a great nation. But Isaac is to be the heir of promise. At the present season next year he is to be born. The communication being completed, "God went"up from Abram.
In the self-same day. - In this passage we have the prompt and punctual fulfillment of the command concerning circumcision detailed with all the minuteness due to its importance. Ishmael was thirteen years of age when he was circumcised. Josephus relates that the Arabs accordingly delay circumcision until the thirteenth year (Ant. I. 12. 2).
Poole: Gen 17:1 - -- I am the Almighty God who can do all that I have promised, or shall promise to time, and whatsoever pleaseth me; and therefore do thou firmly believ...
I am the Almighty God who can do all that I have promised, or shall promise to time, and whatsoever pleaseth me; and therefore do thou firmly believe all my words.
Walk before me as becomes one in the presence of thy Lord, and Judge, and Rewarder, being careful to please and obey me in all things, and depending upon me for thy well-doing and well-being. See the same phrase, Gen 48:15 1Ki 8:25 Psa 116:9 . And be thou perfect i.e. sincere, universal, and constant in my belief of my promises, and obedience to my commands. See Gen 6:9 .

Poole: Gen 17:2 - -- I am come to renew, establish, and enlarge that covenant which I formerly made with thee.
I am come to renew, establish, and enlarge that covenant which I formerly made with thee.

Poole: Gen 17:3 - -- Abram fell on his face partly in self-abasement, and a humble sense of his own undeservedness of such favours; and partly in reverence and worship to...

Poole: Gen 17:4 - -- Both literally, or after the flesh, of the Israelites, Ishmaelites, Edomites, &c., and spiritually, of all believers of all nations, to whom Abram h...
Both literally, or after the flesh, of the Israelites, Ishmaelites, Edomites, &c., and spiritually, of all believers of all nations, to whom Abram hath in some sort the place of a father, Rom 4:12,17 . Not only as he was the great example and teacher of that faith by which they are all saved, (as the instructors of others are called their fathers, both in Scripture, as Gen 4:20,21 , and in profane authors,) but as he was made by God the head of the covenant, by or through whom the covenant right was conveyed to all his natural seed, and afterwards to the spiritual seed, all Gentile believers.

Poole: Gen 17:5 - -- Abraham i.e. the father of a multitude; Ham in the Hebrew being put for Hamon, which signifies a multitude, by a figure called apocope, wh...
Abraham i.e. the father of a multitude; Ham in the Hebrew being put for Hamon, which signifies a multitude, by a figure called apocope, which is usual in proper names.

Poole: Gen 17:6 - -- So did the kings of Israel and Judah, of Edom, of the Saracens, and the Messias, who is King of kings, and Lord of lords.
So did the kings of Israel and Judah, of Edom, of the Saracens, and the Messias, who is King of kings, and Lord of lords.

Poole: Gen 17:7 - -- i.e. Whatsoever I am or have, all that shall be thine, and shall be employed for thy protection, consolation, and salvation. This phrase contains in...
i.e. Whatsoever I am or have, all that shall be thine, and shall be employed for thy protection, consolation, and salvation. This phrase contains in it the confluence of all blessing, temporal, spiritual, and eternal. See Lev 26:12 Psa 33:12 144:15 Jer 31:33 .

Poole: Gen 17:8 - -- And to thy seed unto thee, not in thy own person, but in thy seed. See Gen 13:15,17 .
For an everlasting possession upon condition of their obedien...
And to thy seed unto thee, not in thy own person, but in thy seed. See Gen 13:15,17 .
For an everlasting possession upon condition of their obedience to God, as is oft expressed; wherein seeing they so notoriously failed, it is no wonder if they possessed it but a little while, as the prophet complains, Isa 63:18 .

Poole: Gen 17:9 - -- The agreement is mutual: my part was expressed before; now follows thy part, and the condition to which my promise and blessing is annexed.
The agreement is mutual: my part was expressed before; now follows thy part, and the condition to which my promise and blessing is annexed.

Poole: Gen 17:10 - -- Circumcision is here called the covenant by a usual metonomy, because it is the condition, sign, and seal of the covenant, the pledge of God’...
Circumcision is here called the covenant by a usual metonomy, because it is the condition, sign, and seal of the covenant, the pledge of God’ s promise and man’ s duty. And upon the same grounds the cup, i.e. the wine, is called the new testament in Christ’ s blood , Luk 22:20 ; or, which is all one, Christ’ s blood in the new testament, Mat 26:28 .
It is evident that women as well as men were comprehended in this covenant, from Gen 34:14 Exo 12:3,4 Joe 2:15,16 . Yet circumcision is given only to the males, partly, because it could not, at least not conveniently, be administered to females; partly, because man is the principal cause of the propagation of children, and consequently of the propagation of that original corruption which cleaves to them; partly, to signify that all persons begotten by man should be polluted by sin, though not all conceived by a woman, as Christ was; and partly, because man is the head of the woman, and of the family, upon whom all their concerns are devolved, and from whom the distinction of families and people comes.

Poole: Gen 17:11 - -- The flesh of your foreskin i.e. by a usual hypallage, the foreskin of your flesh; and the word flesh is here put for the genital part, as it is ...
The flesh of your foreskin i.e. by a usual hypallage, the foreskin of your flesh; and the word flesh is here put for the genital part, as it is Lev 15:2,19 Eze 16:26 23:20 , and elsewhere. This part God singled out for this ordinance, because it is and was a great instrument both in the commission of actual sins, and in the propagation of original sin; and therefore it was very proper to apply to it the seal of God’ s gracious covenant for the remission of sins past, and the extirpation of sin for the future.
It shall be a token of the covenant i.e. a sign, evidence, and assurance, both of the blessing promised by that God who appointed this ordinance, and of man’ s obligation to the duties required, which is signified by his acceptance of and submission to this ordinance. And here we have the nature and definition of a sacrament, viz. that it is a figure or token of God’ s covenant.

Poole: Gen 17:12 - -- Eight days not before that time, because of the child’ s weakness and imperfection, and impurity too, Exo 22:30 Lev 12:3 , for which reason also...
Eight days not before that time, because of the child’ s weakness and imperfection, and impurity too, Exo 22:30 Lev 12:3 , for which reason also beasts were not to be offered to God before the eighth day, Exo 22:30 .
Every man-child in your generations successively, until the Messias come, who shall circumcise your hearts, and change this ordinance for another.
Bought with money of any stranger: these were of two sorts.
1. Children, who being entirely his possession, and having not understanding to discern, nor will to choose or refuse, were to be circumcised.
2. Grown persons, who were not to be compelled to be circumcised, but if they refused it, were not to be permitted to dwell in his family, lest they should infect others, but were to be sold to strangers, as the Hebrew doctors teach. But as for Abraham’ s servants here, they were thoroughly instructed in religion, Gen 18:19 , and doubtless did willingly embrace it, and submit to this sacrament.
Haydock: Gen 17:1 - -- Walk, &c. by assiduous meditation and advancement in virtue. This apparition was to inform Abram, that the promised seed should be born of Sarai. (...
Walk, &c. by assiduous meditation and advancement in virtue. This apparition was to inform Abram, that the promised seed should be born of Sarai. (Haydock)

Haydock: Gen 17:4 - -- I am unchangeable, and faithful to my promises, the only God. (Du Hamel) ---
Nations. Jews, Saracens or Arabs, Idumeans, and, by faith, of all na...
I am unchangeable, and faithful to my promises, the only God. (Du Hamel) ---
Nations. Jews, Saracens or Arabs, Idumeans, and, by faith, of all nations who shall believe in Christ, the King of kings. (Calmet) ---
The true Church will never then be reduced to a few unknown believers, as the Donatists and Protestants assert. (Worthington)

Haydock: Gen 17:5 - -- Abraham. Abram, in the Hebrew, signifies a high father; but Abraham, the father of the multitude: Sarai signifies my Lady, but Sara abso...
Abraham. Abram, in the Hebrew, signifies a high father; but Abraham, the father of the multitude: Sarai signifies my Lady, but Sara absolutely Lady. (Challoner) ---
God thus receives them, as it were, into his own family. (Calmet)

Haydock: Gen 17:7 - -- Perpetual; that shall last as long as they remain obedient. (Menochius) (ver. 9.)
Perpetual; that shall last as long as they remain obedient. (Menochius) (ver. 9.)

Haydock: Gen 17:11 - -- You shall, either by yourselves, or by the ministry of others, with respect to infants. That part of the body was chosen, because the effects of sin...
You shall, either by yourselves, or by the ministry of others, with respect to infants. That part of the body was chosen, because the effects of sin first appeared there; and because a part of the Hebrews' creed was, that Christ should be born of the family of Abraham. ---
A sign that Abraham had agreed to the covenant with God, and to be a memorial of his faith and justice, Romans iv. 2; to distinguish also the faithful from infidels; to purge away original sin in male children, eight days old; and to be a figure of baptism. (Menochius) (Tirinus) ---
God always appoints some sign of his covenants, as Jesus Christ instituted the holy sacrament of his body and blood, under exterior appearances, to assure us of his new alliance with Christians. (Calmet) ---
The sacraments of the old law caused grace, only by means of faith in the Redeemer, of which they were signs. (St. Augustine, de Nupt. ii. chap. ultra[last chap.]) In this sense, the holy fathers assert, that circumcision remitted original sin to those who could receive it; though some think, it was only a bare sign or distinctive mark of the Jews. (Calmet) ---
It is far beneath our baptism, which is more easy, general and efficacious; as the Christian sacraments are not like those of Moses, weak and needy elements. (Galatians iv. 9; St. Augustine ep. 158, ad Jan.; Psalm 73, &c.) (Worthington)

Haydock: Gen 17:12 - -- Days, when he will be able to bear the pain without danger. This might be deferred for a just reason, as it was in the desert, Josue v. 6. In this ...
Days, when he will be able to bear the pain without danger. This might be deferred for a just reason, as it was in the desert, Josue v. 6. In this case people might be saved, as younger children and all females might, by the application of the remedies used in the law of nature, sacrifice, the faith of parents, &c. (Menochius) ---
Of your stock, and, being arrived at years of discretion, is desirous of enjoying your privileges. Some think, that slaves had no choice left; but servants, and people who had a mind to live in the country, were not bound to submit to this rite against their will. It is even more probable, that none were under this obligation, except Abraham and his posterity by Isaac. His other children adopted it in part, but not with the exactitude of the Jews. (Calmet)
Gill: Gen 17:1 - -- And when Abram was ninety years old and nine,.... Which was thirteen years after the birth of Ishmael last mentioned; so many years more it was before...
And when Abram was ninety years old and nine,.... Which was thirteen years after the birth of Ishmael last mentioned; so many years more it was before be is expressly told he should have a son by Sarai, or had the promise of Isaac, which was for the trial of his faith; and his age is here observed, that the power of God might be more manifest in fulfilling his promise, and giving him a son by Sarai:
the Lord appeared to Abram; in a visible manner, in an human form very probably, even the Logos, the Word and Son of God: it seems as if the Lord had not appeared to him since the birth of Ishmael, until this time; and if so, it may be thought to be a correction of him for listening to the voice of his wife in marrying Hagar, without asking counsel of God:
and said unto him, I am the Almighty God; as the Word of God is, as appears by his creation of all things, his in sustaining of them, his government of the church, his redemption of it, and preservation of his people safe to glory, see Rev 1:8; and this epithet is very appropriate here, when the Lord was about to give out a promise of a son to Abram and Sarai, so much stricken in years. Some render it "all sufficient" c, as Jehovah is, sufficient in and of himself, and for himself, and stands in no need of any, or of anything from another; and has a sufficiency for others, both in a way of providence and grace:
walk before me: not as though Abram had not so walked, or had discontinued his walk before God, but that he would go on to walk by faith in a dependence on him for everything he wanted, both with respect to things temporal and spiritual; and to walk in all his commandments and ordinances, that he either had given, or should give him; and all this as in his presence, and under his watchful eye, that sees and observes all things, and before whom all things are naked and open, as all are to the essential Word of God, Heb 4:12,
and be thou perfect: upright and sincere in acts of faith, and in duties of religion, and go on to perfection; which though a sinless one is not attainable in this life, is desirable, and is to be had in Christ, though not in ourselves: but here it chiefly denotes an holy and unblamable life and conversation, which though not entirely free from sin, yet without any notorious ones, which bring dishonour to God, and disgrace upon a man's character and profession, see Gen 6:9. This respects not perfection in his body or flesh, as the Targum of Jonathan paraphrases it, through circumcision, by which the Jews d fancy Abram became perfect, but was not till circumcised.

Gill: Gen 17:2 - -- And I will make my covenant between me and thee,.... The covenant of circumcision, so called from the token of it, which God is said to make or give e...
And I will make my covenant between me and thee,.... The covenant of circumcision, so called from the token of it, which God is said to make or give e, being his own constitution, and depended on his sovereign will and pleasure, see Act 7:8,
and will multiply thee exceedingly; as he had before promised at several times, and now renews it, lest be should think that Ishmael was the promised seed; for though Hagar's seed is promised to be multiplied, yet here Abram's seed by Sarai is intended, which should be exceeding exceedingly, or in great abundance multiplied; and especially as this may include both his natural seed by her, and his spiritual seed among all nations, who are of the same faith with him, see Gen 12:2.

Gill: Gen 17:3 - -- And Abram fell on his face,.... At the sight of so glorious a Person that appeared to him, and in reverence of his majesty, and as sensible of his unw...
And Abram fell on his face,.... At the sight of so glorious a Person that appeared to him, and in reverence of his majesty, and as sensible of his unworthiness of such a visit, and of having such favours bestowed upon him; and not because he was not as yet circumcised, as the Targum of Jonathan expresses it; and so other Jewish f writers observe, that before he was circumcised he fell, when God spoke to him, but afterwards he sat and stood, Gen 18:1; but it may be observed, that not only uncircumcised persons, as Balaam, Num 22:31, in whom Jarchi instances, but circumcised ones, as Ezekiel, Eze 1:28, Joshua, Jos 5:14, and others, have fallen on their faces at a divine appearance:
and God talked with him; after he was raised up, and was strengthened and encouraged to stand up before God, and hear what he had to say to him; for after this we read of his falling on his face again, Gen 17:17; which shows that he had been erect, after he first fell on his face: saying; as follows.

Gill: Gen 17:4 - -- As for me, behold, my covenant is with thee,.... Who was gracious to make it, faithful to keep it, and immutable in it, though Abram was but a man, a...
As for me, behold, my covenant is with thee,.... Who was gracious to make it, faithful to keep it, and immutable in it, though Abram was but a man, and sinful:
and thou shalt be a father of many nations: as he was of many Arabian nations, and of the Turks in the line of Ishmael; and of the Midianites, and others, in the line of his sons by Keturah; and of the Israelites in the line of Isaac, as well as of the Edomites in the line of Esau; and in a spiritual sense the father of all that believe, in all the nations of the world, circumcised or uncircumcised, as the apostle explains it, Rom 4:11.

Gill: Gen 17:5 - -- Neither shall thy name be any more called Abram,.... Which signifies an "high father", which name he bore for many years before he was the father of a...
Neither shall thy name be any more called Abram,.... Which signifies an "high father", which name he bore for many years before he was the father of anyone:
but thy name shall be Abraham: with all addition of the letter
for a father of many nations have I made thee; not that he was so already in fact, but in the purpose and promise of God, Rom 4:17; Abraham has not only been the father of many nations, in a literal sense, as before observed, but in a mystical sense, of the whole world; that is, of all in it that believe, whether Jews or Gentiles; and so the Rabbins i interpret it: at first, they say, he was the father of Aram, and therefore his name was called Abram, but now he is the father of the whole world, and therefore called Abraham; and so Maimonides k himself says, quoting this passage,"behold he is the father of the whole world, who are gathered under the wings of the Shechinah.''

Gill: Gen 17:6 - -- And I will make thee exceeding fruitful,.... In children, for he had not only a son by Sarai, from whom sprung a numerous offspring, but he had six so...
And I will make thee exceeding fruitful,.... In children, for he had not only a son by Sarai, from whom sprung a numerous offspring, but he had six sons by Keturah, who became the heads of large nations:
and I will make nations of thee; as the nations of Israel and Judah, of the Midianites and Edomites, of the Arabs, Saracens, and Turks:
and kings shall come out of thee; as the twelve princes of Ishmael, the kings of Edom and Midian, of the Arabs, Saracens, and Turks, and of Israel and Judah, and especially, as observed by Grotius, and others, the King Messiah: to which may be added, in a mystical sense, all Christian kings and princes of the same faith with him; nay, all believers, who are all kings and priests unto God.

Gill: Gen 17:7 - -- And I will establish my covenant between me and thee,.... Not only renew it, but confirm it by the following token of circumcision:
and thy seed af...
And I will establish my covenant between me and thee,.... Not only renew it, but confirm it by the following token of circumcision:
and thy seed after thee, in their generation; such blessings in it as belonged to his natural seed, as such he confirmed to them, to be enjoyed by them in successive ages; and such as belonged to his spiritual seed, to them also, as they should be raised up in future times in one place and another:
for an everlasting covenant; to his natural seed, as long as they should continue in the true worship of God; and in their own land; or until the Messiah came, in whom the covenant of circumcision had its accomplishment, and was at an end; and to all his spiritual seed, with respect to the spiritual blessings of it, which are everlasting, and are never taken away, or become void:
to be a God unto thee, and to thy seed after thee; to his natural seed, as the God of nature and providence, communicating the good things of life unto them; protecting, preserving, and continuing them in the land he gave them, and in the possessive of all the good things in it, so long as they were obedient to him as their King and their God; and to his spiritual seed, as the God of all grace, supplying them with grace here, and bestowing upon them glory hereafter.

Gill: Gen 17:8 - -- And I will give unto thee, and to thy seed after thee,.... To him in right, and to them in possession, and for an inheritance:
the land wherein tho...
And I will give unto thee, and to thy seed after thee,.... To him in right, and to them in possession, and for an inheritance:
the land wherein thou art a stranger; or "the land of sojournings" or "pilgrimages" l, which were many; for he often removed from place to place, and sometimes sojourned in one place, and sometimes in another:
all the land of Canaan, for an everlasting possession; this respects only the natural seed of Abraham, and those in the line of Isaac and Jacob, to whom this land was given to hold for ever, in case they were obedient to the will of God; and therefore whenever they were disobedient, they were carried captive from it, as they are at this day; but when they shall be converted, they will return to this land and possess it to the end of the world; and which was a figure of the heavenly inheritance, which is an eternal one, and will be enjoyed by all his spiritual seed to all eternity:
and I will be their God; as he was to all the natural seed of Abraham in a spiritual sense, to whom the adoption belonged, and whom he chose and separated as a peculiar people to himself, and bestowed in providence many peculiar favours upon them, both in a civil and religious way; and as he is to all his spiritual seed in an evangelic sense, to whom he stands in the relation of their covenant God and Father in Christ, in whom he blesses them with all spiritual blessings, and will continue to be so unto death, and to all eternity.

Gill: Gen 17:9 - -- And God said unto Abraham, thou shalt keep my covenant therefore,.... Observe the sign or token of it, circumcision, in the manner after related:
t...
And God said unto Abraham, thou shalt keep my covenant therefore,.... Observe the sign or token of it, circumcision, in the manner after related:
thou, and thy seed after thee, in their generations; in successive ages until the Messiah come, the end of the law for righteousness.

Gill: Gen 17:10 - -- This is my covenant,.... The token of it, for the promise itself was given before, which is more properly the covenant; circumcision is so called in ...
This is my covenant,.... The token of it, for the promise itself was given before, which is more properly the covenant; circumcision is so called in an improper sense, being only the sign of it:
which ye shall keep between me and you, and thy seed after thee; which was to be observed by Abraham, and the males in his house then with him, as Ishmael, and those that were born in his house, or bought with his money, and by his posterity in succeeding ages, and it is what follows:
every man child among you shall be circumcised; this was the first institution of circumcision, and it was an institution of God, and not of man. Indeed Herodotus says m, that"the Colchi, Egyptians, and Ethiopians only of all men circumcised from the beginning; and the Phoenicians and Syrians, which are in Palestine, learnt it of the Egyptians, as they themselves confess.''So Diodorus Siculus n speaks of circumcision as an Egyptian rite, and says there are some who make the nation of the Colchi, and of the Jews, to come from the Egyptians: hence he observes, that with these nations there is an ancient tradition to circumcise their newborn infants, which rite was derived from the Egyptians: but as the original of the Jewish nation is mistaken, so likewise the original this rite. And they may as well be thought to be mistaken in the one as in the other. Those in Palestine that were circumcised were the Jews only, as Josephus o observes; but they did not learn this rite from the Egyptians, nor do they ever confess it, but on the contrary suggest, that the Egyptians learnt it from them in the times of Joseph; for their principal lexicographer says p, the Egyptians were circumcised in the times of Joseph, and when Joseph died they drew over the foreskin of the flesh. The Colchi indeed, who were a colony of the Egyptians, might learn it from them; and so the Ethiopians, who were their neighbours likewise, and agreed with them in many things. Artapanus q, an Heathen writer, says, indeed, that the Ethiopians, though enemies, had such a regard for Moses, that they learned from him the rite of circumcision; and not only they, but all the priests, that is, in Egypt; and indeed the Egyptian priests only, and not the people, were circumcised. It is not very difficult to account for it, how other nations besides the Jews should receive circumcision, which was first enjoined Abraham and his seed; the Ishmaelites had it from Ishmael the son of Abraham; from them the old Arabs; from the Arabs, the Saracens; and from the Saracens, the Turks to this day: other Arabian nations, as the Midianites, and others, had it from the sons of Abraham by Keturah; and perhaps the Egyptians and Ethiopians from them, if the former had it not from the Israelites; and the Edomites had it from Edom or Esau, the son of Isaac, the son of Abraham; so that all originally had it from Abraham, and he by a divine command. It is not so much to be wondered at, that Herodotus and Diodorus Siculus, men either imposed upon by the Egyptian priests, as the former, or wrote in favour of that nation, as the latter, and wholly ignorant of divine revelation, should assert what they have done; but that Christian writers, who have the advantage of divine revelation, and have read the history of the Bible, such as Marsham, Spencer, and Le Clerc, should incline to the same sentiment, is amazing; and especially when our blessed Lord has expressly said in Joh 7:22, that circumcision is "of the fathers", Abraham, Isaac, and Jacob, first given to them, and practised by them. Even Theodotus s, an Heathen writer, agrees with this sacred testimony of Moses, when speaking of the circumcision of Shechem, in the times of Jacob, he traces this rite to its original, and observes, that when Abraham was brought out of his own country, he was ordered "from heaven" to circumcise every man in his house. It may indeed seem strange how it should obtain in the islands of the West Indies, as in Jucatana, Sancta Crux, and others, where the Spaniards found in the beginning of the sixteenth century those isles inhabited by idolaters, who were circumcised t.

Gill: Gen 17:11 - -- And ye shall circumcise the flesh of your foreskin,.... Or "the foreskin of your flesh" u; by an hypallage v, the manner in which this was performed m...
And ye shall circumcise the flesh of your foreskin,.... Or "the foreskin of your flesh" u; by an hypallage v, the manner in which this was performed may be seen in the Jewish writers w, as well as the cure of the wound made, is particularly described by Leo Modena x, and which when performed, they used to provide a dish full of sand to put the foreskin into; which was done, as Buxtorf y relates, to show that their seed should be as the sand of the sea, and to call to mind what Balaam said of them, Num 23:10; and with respect to the old serpent that deceived man, whose food is the dust of the earth, Gen 3:14, the instrument with which this operation was performed, according to the Jewish canons, was as follows z,"they may circumcise with anything, with a flint, or with glass, and with anything that cuts, excepting with a cane or reed, because of danger; but it is best to circumcise with an iron instrument, either with a knife or a razor; all Israelites use a knife.''The persons who might perform it, according to their rules, are these;"all are fit to circumcise (says Maimonides a), even an uncircumcised person, and a servant, and a woman, and a little one may circumcise where there is no man, but a Gentile may not circumcise at all; and if he does circumcise, there is no need to repeat it, and to circumcise a second time.''It is a little differently expressed by another b writer of theirs,"all are fit to circumcise, even a servant, a woman, and a little one, and an uncircumcised Israelite, whose brethren died through circumcision; but it there is an Israelite grown, and knows how to circumcise, he is to be preferred before them all; (some say a woman may not circumcise;) but an idolater, though he is circumcised, may not circumcise at all; but if he does, there is no need to repeat it, and to circumcise else a second time:"
and it shall be a token of the covenant betwixt me and you: of the promise of God to Abraham, that he should be the father of many nations. The apostle explains it, Rom 4:11; to be a seal, or what gave assurance to Abraham, or was a sure token to him, that righteousness would be wrought out by Christ, by his obedience, and the shedding of his blood, which is received by faith; and that this was imputed to him while he was uncircumcised, Gen 15:6; and that this also would "be in the uncircumcision", or uncircumcised Gentiles that should believe as he did, and be imputed to them, as to him, and so he would appear to be the father of them all. Moreover, this was a sign or token of that part of the promise or covenant, which gave to his seed the land of Canaan: this was a seal of the lease of that land, which was made while Abraham was in it, and which the Israelites were obliged to submit to, upon entrance into it in Joshua's time, as a token of it; and which they were to observe while in it until the Messiah's coming, and by which they were distinguished from other nations, and kept a distinct nation, that it might appear he came of them: and to use the words of Tacitus c, this rite was instituted "ut diversitate noscantur", that they might be distinguished and known from others; it was typical of Christ, the end of it, who submitted to it, that it might appear he was really man, a son of Abraham, and a minister of the circumcision, and was made under the law, and so laid under obligation to fulfil it; and that he was to satisfy for the sins of men by the effusion of his blood, and endure pains and sufferings, signified thereby: it was also an emblem of spiritual circumcision, or circumcision of the heart, which ties in the putting off the body of sin, in renouncing man's own righteousness, and in his being by the grace of God, and blood of Christ, cleansed from the impurity of his nature, propagated by carnal generation, in which the member circumcised has a principal concern.

Gill: Gen 17:12 - -- And he that is eight days old shall be circumcised among you,.... A son or infant of eight days old; it might not be circumcised before, but for some ...
And he that is eight days old shall be circumcised among you,.... A son or infant of eight days old; it might not be circumcised before, but for some reasons might be deferred longer. The reasons why this rite was ordered to be performed in infancy, according to Maimonides d, were, because if it had been deferred to riper age it might have been neglected, and never performed; and because at such an age the pain is not so sensibly felt, by reason of the tenderness of the skin, and the weakness of the imagination; as also because the affections of parents are not then so strong as they are when one year, and especially three or four years old; and particularly it was ordered on the eighth day, because all animals, as soon as born, on account of their great humidity, are very weak, and scarce any other than they were in their mother's womb, until the end of seven days, after which they begin to be reckoned among those that perceive the air of this world; and so he remarks the same is to be observed in beasts, that seven days they were to be with their dam, Exo 22:30. According to the Jewish canon e,"an infant might be circumcised on the eighth, ninth, tenth, eleventh, and twelfth, neither less nor more; (not less than eight days, nor more than twelve f;) according to the usual custom on the eighth; if he was born between the two evenings, he is circumcised on the ninth; if between the two evenings of the evening of the sabbath, he is circumcised on the tenth; if on a festival day, after the sabbath, he is circumcised on the eleventh; if on the two days of the beginning of the year, he is circumcised on the twelfth: an infant that is sick, they do not circumcise it until it is well.''Which sickness they interpret not of sore eyes, and the like, but of an ague or fever; and when a child on the eighth day is red or yellow, or a woman has lost her children through circumcision, two or three one after another, then it is deferred; and they reckon seven days from a child's recovery from sickness, and then circumcise it g; but circumcision on the eighth day was always reckoned most valid and authentic, and according to rule; see Gill on Phi 3:5; and the Jews were careful to do it on the eighth day as soon as they could, though only when and while it was day. Their canon or rule runs thus h,"they do not circumcise until the sun shines out on the eighth day of a child's birth, and all the day is fit for circumcision; but they that are prepared hasten to the commandment, and circumcise immediately in the morning; and indeed circumcision, which is not in its proper time, is never performed but in the day:''for they observe i, it is said on the eighth day, Lev 12:3; the day, and not the night. And this was to be done to
every man child in your generations; in all succeeding ages until the Messiah came, the end of the law; and when the lease of the land of Canaan, of which this was a seal, would be out; and when the righteousness of faith, it was also a seal of, would come upon the uncircumcised Gentiles:
he that is born in the house, or bought with money of any stranger,
which is not of thy seed; concerning which Maimonides k gives these rules,"a servant is born in the power of an Israelite, and another that is taken from Heathens, the master is bound to circumcise them; but he that is born in the house is circumcised on the eighth day; and he that is bought with money is circumcised on the day that he is received, even if he received him on the day he is born, he is circumcised on that day; if he receives a grown servant of Heathens, and the servant is not willing to be circumcised, he bears with him a whole year, but more than that it is forbidden to keep him, seeing he is uncircumcised, but he must send him again to the Heathens.''No man was to be forced to embrace the true religion, or obliged against his will to submit to its ordinances.

expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Gen 17:1; Gen 17:1; Gen 17:1; Gen 17:1; Gen 17:1; Gen 17:1; Gen 17:2; Gen 17:2; Gen 17:3; Gen 17:3; Gen 17:4; Gen 17:4; Gen 17:5; Gen 17:5; Gen 17:5; Gen 17:6; Gen 17:6; Gen 17:6; Gen 17:7; Gen 17:7; Gen 17:7; Gen 17:8; Gen 17:8; Gen 17:9; Gen 17:9; Gen 17:10; Gen 17:10; Gen 17:11; Gen 17:12
NET Notes: Gen 17:1 There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (...


NET Notes: Gen 17:3 Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons...


NET Notes: Gen 17:5 The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.




NET Notes: Gen 17:9 Heb “my covenant.” The Hebrew word בְּרִית (bÿrit) can refer to (1) the agreement itself be...

NET Notes: Gen 17:10 For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, “The Sign of the Covenant: Circumcision in the ...


Geneva Bible: Gen 17:4 As for me, behold, my covenant [is] with thee, and thou shalt be a ( a ) father of many nations.
( a ) Not only physical descendants, but of a far gr...

Geneva Bible: Gen 17:5 Neither shall thy name any more be called Abram, but thy name shall be ( b ) Abraham; for a father of many nations have I made thee.
( b ) The changi...

Geneva Bible: Gen 17:10 ( c ) This [is] my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.
( c ) C...

Geneva Bible: Gen 17:11 And ye shall circumcise the flesh of your ( d ) foreskin; and it shall be a token of the covenant betwixt me and you.
( d ) That private part is circ...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Gen 17:1-27
TSK Synopsis: Gen 17:1-27 - --1 God renews the covenant with Abram, and changes his name to Abraham, in token of a greater blessing.9 Circumcision is instituted.15 Sarai's name is ...
Maclaren -> Gen 17:1-9
Maclaren: Gen 17:1-9 - --Genesis 17:1-9
Abram was seventy-five years old when he left Haran. He was ninety-nine when God appeared to him, as recorded in this chapter. There ha...
MHCC -> Gen 17:1-6; Gen 17:7-14
MHCC: Gen 17:1-6 - --The covenant was to be accomplished in due time. The promised Seed was Christ, and Christians in him. And all who are of faith are blessed with faithf...

MHCC: Gen 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 circumcis...
Matthew Henry: Gen 17:1-3 - -- Here is, I. The time when God made Abram this gracious visit: When he was ninety-nine years old, full thirteen years after the birth of Ishmael. 1...

Matthew Henry: Gen 17:4-6 - -- The promise here is introduced with solemnity: " As for me, "says the great God, "behold, behold and admire it, behold and be assured of it, my cove...

Matthew Henry: Gen 17:7-14 - -- Here is, I. The continuance of the covenant, intimated in three things: - 1. It is established; not to be altered nor revoked. It is fixed, it is ra...
Keil-Delitzsch: Gen 17:1-3 - --
The covenant had been made with Abram for at least fourteen years, and yet Abram remained without any visible sign of its accomplishment, and was me...

Keil-Delitzsch: Gen 17:4-8 - --
On the part of God אני placed at the beginning absolutely: so far as I am concerned, for my part) it was to consist of this: (1) that God would ...

Keil-Delitzsch: Gen 17:9-14 - --
On the part of Abraham ( ואתּה thou , the antithesis to אני , as for me , Gen 17:4) God required that he and his descendants in all genera...
Constable: Gen 11:27--Exo 1:1 - --II. PATRIARCHAL NARRATIVES 11:27--50:26
One of the significant changes in the emphasis that occurs at this point...

Constable: Gen 11:27--25:12 - --A. What became of Terah 11:27-25:11
A major theme of the Pentateuch is the partial fulfillment of the pr...

Constable: Gen 17:1-27 - --7. The sign of circumcision ch. 17
The Lord confirmed His covenant with Abram by commanding him ...
Guzik -> Gen 17:1-27
Guzik: Gen 17:1-27 - --Genesis 17 - God Reaffirms the Covenant
A. An appearance from God, a change of name for Abram.
1. (1-2) God appears to Abram when he is 99 years old...

expand allCommentary -- Other
Bible Query: Gen 17:1 Q: In Gen 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3, what exactly does the name El Shaddai mean?
A: El-Shaddai is a name for God that most literally me...

Bible Query: Gen 17:5 Q: In Gen 17:5 what is the significant of changing Abram to Abraham?
A: This could be considered "a joke come true." While Abram means "father", an ...

Bible Query: Gen 17:12 Q: In Gen 17:12, why did God command circumcision on exactly the eighth day?
A: Scripture does not say. However, newborn infants do not have blood t...
