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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 17:7–14. His three-level outline is real structure in the source text, so it is rendered as structure.
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 ratified, it is made as firm as the divine power and truth can make it. 2. It is entailed; it is a covenant, not with Abraham only (then it would die with him), but with his seed after him, not only his seed after the flesh, but his spiritual seed. 3. It is everlasting in the evangelical sense and 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 of Christ's seed in every age.
II.The contents of the covenant:
it is a covenant of promises, exceedingly great and precious promises. Here are two which indeed are all-sufficient: - 1. That God would be their God, Gen 17:7, Gen 17:8. 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: his wisdom theirs, to guide and counsel them; his power theirs, to protect and support them; his goodness theirs, 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. 2. That Canaan should be their everlasting possession, Gen 17:8. God had before promised this land to Abraham and his seed, Gen 15:18. But here, where it is promised for an everlasting possession, surely it must be looked upon as a type of heaven's happiness, that everlasting rest which remains for the people of God, Heb 4:9. This is that better country to which Abraham had an eye, and the grant of which was that which answered to the vast extent and compass of that promise, that God would be to them a God; so that, if God had not prepared and 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, by a covenant, and 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, Eph 1:14. Canaan is here said to be the land wherein Abraham was a stranger; and the heavenly Canaan is a land to which we are strangers, for it does not yet appear what we shall be.
III.The token of the covenant, and that 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, Gen 17:9, Gen 17:10. It is called a sign and seal (Rom 4:11), for it was,
1.A confirmation to Abraham and his seed of those promises which were God's part of the covenant, assuring them that they should be fulfilled, that in due time Canaan would be theirs: and the continuance of this ordinance, after Canaan was theirs, intimates that these promises looked further to another Canaan, which they must still be in expectation of. See Heb 4:8.
2.An obligation upon Abraham and his seed to that duty which was their port of the covenant; not only to the duty of accepting the covenant and consenting to it, and putting away the corruption of the flesh (which were more immediately and primarily signified by circumcision), but, in general, to the observance of all God's commands, as they should at any time hereafter be intimated and made known to them; for circumcision made men debtors to do the whole law, Gal 5:3. Those who will have God to be to them a God must consent and resolve 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 were also included in the covenant, for the man is the head of the woman. In our kingdom, the oath of allegiance is required only from men. Some think that the blood of the males only was shed in circumcision because respect was had in it to Jesus Christ and his blood.
(3.)It was the flesh of the foreskin that was to be cut off, because it is by ordinary generation that sin is propagated, and with an eye to the promised seed, who was to come from the loins of Abraham. Christ having not yet offered himself to 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. It is a secret part of the body; for the true circumcision is that of the heat: this honour God put upon an uncomely part, Co1 12:23, Co1 12:24.
(4.)The ordinance was to be administered to children when they were eight days old, and not sooner, that they might gather some strength, to be able to undergo the pain of it, and that at least one sabbath might pass over them.
(5.)The children of the strangers, of whom the master of the family was the true domestic owner, were to be circumcised (Gen 17:12, Gen 17:13), which looked favourable upon the Gentiles, who should in due time be brought into the family of Abraham, by faith. See Gal 3:14.
(6.)The religious observance of this institution was required under a very severe penalty, Gen 17:14. The contempt of circumcision was a contempt of the covenant; if the parents did not circumcise their children, it was at their peril, as in the case of Moses, Exo 4:24, Exo 4:25. With respect to those that were not circumcised in their infancy, if, when they grew up, they did not themselves come under this ordinance, God would surely reckon with them. If they cut not off the flesh of their foreskin, God would cut them off from their people. It is a dangerous thing to make light of divine institutions, and to live in the neglect of them.
Historical interpretation
Five Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
We, therefore, instructed by the apostle Paul, say that just as many other things were made in the figure and image of future truth, so also that circumcision of flesh was bearing the form of spiritual circumcision about which it was both worthy and fitting that “the God of majesty” give commands to mortals. Hear, therefore, how Paul, “a teacher of the Gentiles in faith and truth,” teaches the church of Christ about the mystery of circumcision. “Behold,” he says, “the mutilation”—speaking about the Jews who are mutilated in the flesh—“for we,” he says, “are the circumcision, who serve God in spirit and have no confidence in the flesh.” This is one opinion of Paul about circumcision. Hear also another: “For he is not a Jew who is so outwardly; nor is that circumcision which is outwardly in the flesh. But he is a Jew who is one inwardly with circumcision of the heart in the spirit, not in the letter.” Does it not seem more appropriate to you to speak of such a circumcision among the saints and friends of God than to speak of a pruning of the flesh?But the novelty of the expression may perhaps deter not only the Jews but even some of our brothers. For Paul, who introduces “circumcision of the heart,” seems to assume things that are impossible. For how shall it be possible that a member be circumcised that, covered by the internal viscera, lies hidden even from the view of men?
Abraham is ordered to circumcise himself when he is about to receive the inheritance of a true progeny. Is it not evident that “circumcision of the flesh” is the precept of chastity, that one should remove the passions of the flesh and curb the desires that unbridled lust renders indomitable? Indeed, the very word circumcision prescribes this, that every stench of impurity be wiped away and that the stimulus of the passions be removed.
I know that this part of the text is disturbing to many. Indeed, if circumcision is a good thing, it should be maintained today as well. If it is useless, it never should have been mandated in the first place, particularly not by divine precept. But, inasmuch as the apostle said, “Abraham received the sign of circumcision,” certainly the sign is not the reality itself but points to another reality. That is, it is not the truth but points to the truth. In fact, Paul expounds this teaching in the following terms: “He received the sign of circumcision as a seal of justice and of faith.” For this reason it is not inappropriate for us to understand that bodily circumcision is a sign of spiritual circumcision. Therefore the sign remained until the truth arrived. The Lord Jesus arrived, he who says, “I am the way and the truth and the life,” because he circumcises the whole person in truth, not a minor bodily member in sign. He abolished the sign; he installed the truth, because once that which was perfect arrived, that which was partial was abolished. Thus the circumcision of a part ceased when the circumcision of the whole shone forth. For it is now no longer man in part but the whole man who is saved in body, saved in soul. For it is written, “If any man would come after me, let him deny himself and take up his cross and follow me.” This is the perfect circumcision, because through the sacrifice of the body the soul is redeemed, of which the Lord himself says, “Whoever loses his life for my sake, he will save it.”
Verse 7. "And the overseer of the eunuchs imposed names upon them, calling Daniel Belteshazzar (Balthasar), and Hananiah Shadrach, and Mishael Meshach, and Azariah Abednego." It was not only the overseer or master of the eunuchs (as others have rendered it, the "chief-eunuch") who changed the names of saints, but also Pharaoh called Joseph in Egypt Somtonphanec (Genesis 41:45), for neither of them wished them to have Jewish names in the land of captivity. Wherefore the prophet says in the Psalm: "How shall we sing the Lord's song in a strange land?" (Psalm 137:4). Furthermore the Lord Himself changes names benignly, and on the basis of events imposes names of special significance, so as to call Abram Abraham (Genesis 17:5), and Sarai Sarah (Genesis 17:15). Also in the Gospel, the former Simon received the name of Peter (Mark 3:16), and the sons of Zebedee are called "sons of thunder" (Mark 3:17) - which is not boanerges, as most people suppose, but is more correctly read benereem.
(Chapter 17—Verse 3 and following) And the Lord spoke to him, saying: Behold, my covenant is with you, and you shall be the father of a multitude of nations, and your name shall no longer be called Abram, but your name shall be Abraham, for I have made you the father of many nations. It should be noted that wherever we read Testament in Greek, in the Hebrew language it is the word covenant or pact, that is, Berith (). The Hebrews say that God, from his name, which is the Tetragrammaton among them, added the letter He to Abraham and Sarah: for he was first called Abram (), which means lofty father, and later he was called Abraham (), which means father of many: for what follows nations is not part of the name, but is understood. It is not surprising, therefore, that when it seems that the letter Α has been added among the Greeks and us: we have called it the Hebrew letter He added; for the language of that tongue is to write with He (ה), but to read with A (א): just as, on the contrary, the letter A is often pronounced as He.
In what sense is the covenant eternal? One interpretation is that it is eternal according to the One promising, for the things of God are not time conditioned. But relative to us eternal things become time conditioned. Another interpretation is that even when the covenant with Israel was abolished, it was maintained for us, and we are God’s [people] in place of them. Circumcision took over a second territory after the faith [came]. For just as the birth of the illegitimate child came first, after the promise of the legitimate one, because the birth of the latter was likewise belated, so now circumcision came first because the time for the spiritual [circumcision] was not yet; but when this new one appears, the other circumcision is thrown out. For “in Christ Jesus,” we say, “neither circumcision nor uncircumcision is of any avail.” That circumcision was a sign of the covenant, which could be present even in transgressors. But the true circumcision is the perfect observance of the law, the cutting away and removing of everything alien to God and the ability to pass beyond worldly things to approach the transcendent realities through understanding. Of this the eighth day of circumcision is the symbol. For the eighth day is supernatural, even as the Savior, by accomplishing the resurrection on the eighth day, showed the mystery. Likewise appropriate is the text’s reference to extermination, whether of those uncircumcised in the flesh or those whose heart has not been circumcised, the uncircumcised of heart, as one would say using Old Testament terminology.
God said again to Abraham: And you shall therefore keep my covenant, you and your offspring after you throughout their generations; this is my covenant which you shall keep between me and you and your offspring after you: Every male among you shall be circumcised; and you shall circumcise the flesh of your foreskin, and it shall be a sign of the covenant between me and you. The Lord, in His kind provision, first established the covenant of His grace with the blessed Abraham and his offspring; and then He requires of them the covenant of obedience: so that the labor of striving might be less terrifying when the reward of perpetual remuneration is heard first. Therefore, the foreskin of the flesh is commanded to be circumcised, as a sign of the covenant between God and men, so that by this sign the faithful of that time might be reminded to cleanse themselves from all pollution of flesh and spirit, perfecting holiness in the fear of God; but also by a higher mystery, that carnal circumcision was done as a sign of the covenant between God and Abraham's offspring, because it was given as a sign of that covenant of which it was said above to Abraham: In you all the families of the earth shall be blessed; which no faithful person doubts pertains to the grace of the new testament. Therefore, in the sign of this covenant, no faithful person doubts that Abraham and his offspring were circumcised in the flesh of their foreskin, so that it might be typologically prefigured that one would be born from his seed who would cleanse his chosen ones from all stain of sins, and grant them perpetual blessing; to the sacrament of which cleansing aptly corresponds what follows:
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Summary
Genesis 17:11 establishes circumcision as the physical and perpetual "token" or sign of the everlasting covenant God made with Abraham and his descendants. This divine command served to visibly mark Abraham's lineage as God's chosen people, signifying their unique identity, participation in the covenant promises, and their required obedience and commitment to the Almighty, ensuring the covenant's generational continuity and distinctiveness.
Context
Literary Context
Genesis 17 unfolds as a crucial expansion of the Abrahamic covenant, building upon God's initial call to Abram in Genesis 12:1-3 and the formal ratification of the covenant through a dramatic ritual in Genesis 15. While Genesis 12 presented the promises of land, descendants, and blessing, and Genesis 15 solidified the covenant's unconditional nature, Genesis 17 introduces the human responsibility and a physical sign. This chapter also records the name change from Abram to Abraham ("father of a multitude") and Sarai to Sarah ("princess"), reinforcing the promise of numerous offspring. The command for circumcision, therefore, is not a new covenant but a specific, tangible requirement within the existing Abrahamic covenant, serving as a perpetual reminder and a visible mark of belonging to God's chosen family. It immediately precedes the announcement of Isaac's birth, emphasizing the covenant's continuation through a specific, miraculous lineage.
Historical & Cultural Context
In the ancient Near East, various forms of circumcision were practiced by some cultures, often as rites of passage, hygienic measures, or tribal identification. However, the circumcision commanded in Genesis 17 was unique. It was not a cultural custom adopted by God, but a divine injunction, distinct in its explicit theological purpose: to be a "token of the covenant betwixt me and you." Unlike other practices, it was mandated for infants on the eighth day, signifying a lifelong, inherited identity rather than an adult initiation. Abraham's nomadic lifestyle meant that his family was often in contact with diverse peoples, making a visible, permanent mark of distinction particularly significant. This act set Abraham's descendants apart, marking them as a people consecrated to Yahweh, distinct from the surrounding pagan nations who did not share this covenant relationship.
Key Themes
Genesis 17:11 profoundly contributes to several overarching themes within the book of Genesis and the broader biblical narrative. Firstly, it underscores the theme of Covenant Faithfulness, demonstrating God's unwavering commitment to His promises to Abraham, even as He introduces a reciprocal human responsibility. Secondly, it highlights Divine Election and Distinctiveness, as circumcision visibly sets apart Abraham's descendants as God's chosen people, distinct from all other nations, through whom God's redemptive plan would unfold. This is crucial for understanding Israel's unique identity later in the Old Testament, as seen in passages like Deuteronomy 7:6. Thirdly, the verse reinforces the theme of Promise and Heirship, linking the physical sign directly to the promise of countless descendants, particularly through Isaac, the son of promise (Genesis 21:1-7). Finally, it introduces the concept of Obedience as a Response to Grace, where the physical act of circumcision becomes a tangible expression of faith and submission to God's sovereign will, a pattern evident throughout the biblical narrative, from Abraham's initial call to later commands given to Israel in the wilderness, such as those found in Exodus 19.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to become clipped" or "specifically circumcised." This word emphasizes the physical act of cutting off, signifying a separation or dedication. In the context of the covenant, it represents a decisive, irreversible act of setting apart.
Meaning "flesh (from its freshness)," by extension, "body, person." In this context, it specifically refers to the human body, particularly the male reproductive organ. The choice of "flesh" emphasizes the deeply personal, physical, and hereditary nature of the covenant sign, linking it directly to the promise of descendants.
Probably from אוּת (in the sense of appearing), meaning "a signal (literally or figuratively), as a flag, beacon, monument, omen, prodigy, evidence, etc.; mark, miracle, (en-) sign, token." This word is crucial, as it clarifies that circumcision is not the covenant itself, but a visible, tangible symbol and reminder of the covenant's existence and terms. It serves as a constant, embodied witness to the unique relationship between God and Abraham's lineage.
From בָּרָה (in the sense of cutting), meaning "a compact (because made by passing between pieces of flesh); confederacy, (con-) feder(-ate), covenant, league." This term denotes a solemn, binding agreement, often initiated by God, establishing a relationship with specific terms, promises, and responsibilities. The root connection to "cutting" (as in "cutting a covenant") powerfully links to the act of circumcision itself, underscoring the gravity and permanence of the divine pact.
Verse Breakdown
"And ye shall circumcise the flesh of your foreskin"
This clause issues a direct, imperative command from God to Abraham and his household. It specifies the exact nature of the physical act ("circumcise") and its precise location ("the flesh of your foreskin"). This is a clear, unambiguous directive, requiring immediate and universal obedience from all males within Abraham's lineage, including those born into his household and those purchased with money. The emphasis on "flesh" underscores the physical, indelible, and hereditary nature of this sign.
"and it shall be a token"
This phrase defines the purpose and significance of the act of circumcision. It is not merely a ritual or a cultural practice, but a divinely appointed "token" (sign, mark, evidence). This token serves as a visible, enduring symbol, a constant reminder to the individual and the community of their unique identity and relationship with God. It is a physical embodiment of a spiritual reality, a tangible representation of an invisible covenant.
"of the covenant betwixt me and you"
This final phrase explicitly connects the physical token to the "covenant" itself. It clarifies that circumcision is the designated sign of the solemn, binding agreement that God has established with Abraham and his descendants. The phrase "betwixt me and you" highlights the bilateral nature of the covenant relationship, emphasizing both God's initiative and commitment, and the human responsibility to uphold their part of the agreement through this physical mark. It signifies a unique, exclusive relationship between the Almighty and this chosen lineage.
Literary Devices
The primary literary device at play in Genesis 17:11 is Symbolism. Circumcision itself is established as a profound symbol, designated by God as the "token" ('ôwth) of the covenant. It is not the covenant itself, but a visible representation of an invisible, spiritual reality – the unique, binding relationship between God and Abraham's descendants. The act of cutting away the foreskin symbolizes the cutting away of impurity, the dedication of the lineage to God, and the promise of fruitfulness through a consecrated seed. Furthermore, there is an element of Metonymy, where the physical act of circumcision stands in for the entire covenant relationship and the identity of being God's covenant people. The part (the physical mark) represents the whole (the covenant and the people bound by it). This symbolic act also serves as a Mnemonic Device, a constant, physical reminder for every male of his identity and the promises and obligations inherent in being part of God's chosen family.
Theological and Thematic Connections
Genesis 17:11 is a foundational verse for understanding the nature of God's covenants and His relationship with humanity. It underscores God's sovereignty in initiating and defining the terms of His covenant, demonstrating His desire to establish a unique, enduring relationship with a chosen people. The command for circumcision highlights that while God's covenant promises are rooted in His grace, they also involve human response and responsibility. This physical sign served as a constant witness to the covenant's reality, distinguishing God's people and reminding them of their sacred identity and the blessings and obligations that came with it. It points to the principle that God's people are set apart, called to live in a way that reflects their unique relationship with the Creator.
Reflection and Application
While the physical act of circumcision is no longer the sign of God's people under the New Covenant, Genesis 17:11 remains profoundly significant for understanding the nature of our relationship with God. It teaches us that belonging to God's family involves a clear identity and a tangible commitment. Just as Abraham's descendants were visibly marked, believers today are marked by faith in Jesus Christ and the indwelling of the Holy Spirit, which is the "circumcision of the heart" (as articulated in Romans 2:29). This spiritual reality signifies a cutting away of our sinful nature and a dedication to God, a transformation that impacts every area of our lives. We are called to live as a people set apart, reflecting God's character and purposes in the world. This verse challenges us to consider what "marks" our commitment to God today – is it merely outward religiosity, or is there an inward, Spirit-wrought transformation that defines our identity and guides our actions? Our lives should be a visible "token" to the world of the covenant relationship we share with our Creator, demonstrating His grace and our responsive obedience.
Questions for Reflection
FAQ
Why was circumcision chosen as the sign of the covenant?
Circumcision was chosen as the sign because it was a permanent, physical mark on the male reproductive organ, symbolizing the promise of countless descendants and the passing of the covenant through generations. It was a deeply personal and irreversible act, signifying a complete dedication and belonging to God that would be carried from birth throughout life, distinguishing Abraham's lineage from all other peoples. Its location on the reproductive organ underscored the hereditary nature of the covenant and the promise of a vast offspring, directly linking the physical sign to the primary covenant promise.
Is physical circumcision still required for believers today?
No, physical circumcision is not required for believers today under the New Covenant. The New Testament clarifies that the physical sign has been superseded by a spiritual reality. Romans 2:29 states that "true circumcision is that of the heart, by the Spirit, not by the written code." Colossians 2:11-12 further explains that believers have undergone a spiritual circumcision in Christ, which is the cutting away of the sinful nature through baptism and faith, not through a physical act. The early church councils, as recorded in Acts 15, explicitly affirmed that Gentile converts did not need to be circumcised to be part of God's people.
What is the significance of the phrase "flesh of your foreskin"?
The phrase "flesh of your foreskin" emphasizes the physical, intimate, and personal nature of the command. It refers specifically to the male reproductive organ, which is intrinsically linked to the covenant promise of countless descendants and the continuation of Abraham's lineage. This specific location for the sign underscored the hereditary nature of the covenant and served as a constant, intimate reminder of their unique relationship with God and their identity as His chosen people, passed down through generations. It also served as a mark of distinction from other nations, signifying a consecrated and set-apart lineage.
Christ-Centered Fulfillment
The covenant sign of physical circumcision, established in Genesis 17:11, finds its ultimate fulfillment and spiritual reality in Jesus Christ. While the Old Covenant sign marked a physical lineage and a separation from other nations, Christ inaugurated the New Covenant, where the true "circumcision" is of the heart, performed by the Holy Spirit, not by human hands (Colossians 2:11). Through faith in Jesus, believers, whether Jew or Gentile, are spiritually united with Him, becoming the true "seed of Abraham" and heirs according to the promise (Galatians 3:29). Christ's perfect obedience to the Law, His sacrificial death on the cross, and His resurrection provide the means for this inward transformation, cutting away the power of sin and establishing a new identity in Him. This spiritual circumcision signifies our participation in Christ's death and resurrection through baptism (Colossians 2:12), where our old, sinful nature is "cut off." Thus, the physical sign pointed forward to a spiritual reality of new life and a transformed heart that is fully realized in the person and work of Jesus Christ, making all who believe part of God's covenant family, no longer defined by physical lineage but by spiritual union with the Messiah (Ephesians 2:11-13).