Genesis 17:9

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 generations should keep the covenant, and that as a sign he should circumcise himself and every male in his house. המּול Niph. of מוּל, and נמלתּם perf. Niph. for נמלּתם, from מלל = מוּל. As the sign of the covenant, circumcision is called in Gen 17:13, "the covenant in the flesh," so far as the nature of the covenant was manifested in the flesh. It was to be extended not only to the seed, the lineal descendants of Abraham, but to all the males in his house, even to every foreign slave not belonging to the seed of Abram, whether born in the house or acquired (i.e., bought) with money, and to the "son of eight days," i.e., the male child eight days old; with the threat that the uncircumcised should be exterminated from his people, because by neglecting circumcision he had broken the covenant with God. The form of speech ההיא הנּפשׁ נכרתה, by which many of the laws are enforced (cf. Exo 12:15, Exo 12:19; Lev 7:20-21, Lev 7:25, etc.), denotes not rejection from the nation, or banishment, but death, whether by a direct judgment from God, an untimely death at the hand of God, or by the punishment of death inflicted by the congregation or the magistrates, and that whether יוּמת מות is added, as in Exo 31:14, etc., or not. This is very evident from Lev 17:9-10, where the extermination to be effected by the authorities is distinguished from that to be executed by God Himself (see my biblische Archologie ii. 153, 1). In this sense we sometimes find, in the place of the earlier expression "from his people," i.e., his nation, such expressions as "from among his people" (Lev 17:4, Lev 17:10; Num 15:30), "from Israel" (Exo 12:15; Num 19:13), "from the congr…

This chapter contains articles of agreement covenanted and concluded upon between the great Jehovah, the Father of mercies, on the one part, and pious Abram, the father of the faithful, on the other part. Abram is therefore called "the friend of God," not only because he was the man of his counsel, but because he was the man of his covenant; both these secrets were with him. Mention was made of this covenant (Gen 15:18), but here it is particularly drawn up, and put into the form of a covenant, that Abram might have strong consolation. Here are, I. The circumstances of the making of this covenant, the time and manner (Gen 17:1), and the posture Abram was in (Gen 17:3). II. The covenant itself. In the general scope of it (Gen 17:1). And, afterwards, in the particular instances. 1. That he should be the father of many nations (Gen 17:4, Gen 17:6), and, in token of this, his name was changed (Gen 17:5). 2. That God would be a God to him and his seed, and would give them the land of Canaan (Gen 17:7, Gen 17:8). And the seal of this part of the covenant was circumcision (Gen 17:9-14). 3. That he should have a son by Sarai, and, in token thereof, her name was changed (Gen 17:15, Gen 17:16). This promise Abram received (Gen 17:17). And his request for Ishmael (Gen 17:18) was answered, abundantly to his satisfaction (Gen 17:19-22). III. The circumcision of Abram and his family, according to God's appointment (Gen 17:23, etc.).

17:9-14 God gave circumcision as a confirming sign that reminded all households of loyalty to the covenant.