Буття 17:14

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 merely pointed in faith to the inviolable character of the promise of God. Jehovah now appeared to Him again, when he was ninety-nine years old, twenty-four years after his migration, and thirteen after the birth of Ishmael, to give effect to the covenant and prepare for its execution. Having come down to Abram in a visible form (Gen 17:22), He said to him, "I am El Shaddai (almighty God): walk before Me and be blameless." At the establishment of the covenant, God had manifested Himself to him as Jehovah (Gen 15:7); here Jehovah describes Himself as El Shaddai, God the Mighty One. שׁדּי: from שׁדד to be strong, with the substantive termination ai, like חגּי the festal, ישׁישׁי the old man, סיני the thorn-grown, etc. This name is not to be regarded as identical with Elohim, that is to say, with God as Creator and Preserver of the world, although in simple narrative Elohim is used for El Shaddai, which is only employed in the more elevated and solemn style of writing. It belonged to the sphere of salvation, forming one element in the manifestation of Jehovah, and describing Jehovah, the covenant God, as possessing the power to realize His promises, even when the order of nature presented no prospect of their fulfilment, and the powers of nature were insufficient to secure it. The name which Jehovah thus gave to Himself was to be a pledge, that in spite of "his own body now dead," and "the deadness of Sarah's womb" (Rom 4:19), God could and would give him the promised innumerable posterity. On the other hand, God required this of Abram, "Walk before Me (cf. Gen 5:22) and be blameless" (Gen 6:9). "Just as righteousness received in…

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.).

17:14 will be cut off: This punishment seems to have several applications. A person could be exiled from society or put to death by the community; most often it warned that a person might die prematurely as God cut him off from the land of the living (see Exod 31:14; Lev 7:20-27; 17:3-4; 20:17-18; 23:28-29; Num 15:30-31; see also Ps 31:22; Ezek 21:4; Rom 9:3; 11:22). Failure to be circumcised was a serious violation (see Exod 4:24-26; cp. Gal 5:2-4).