Genesis 17:12
Generation after generation, every male must be circumcised when he is eight days old, including those born in your household and those purchased from a foreigner--even those who are not your offspring.
Generation after generation
This phrase emphasizes the perpetual nature of the covenant God established with Abraham. It signifies that the commandment is not limited to Abraham's immediate descendants but extends to all future generations. This continuity reflects the everlasting covenant God made with Abraham, as seen in Genesis 17:7, and underscores the enduring nature of God's promises.

every male must be circumcised
Circumcision is introduced as a physical sign of the covenant between God and Abraham's descendants. It serves as a mark of identity and belonging to God's chosen people. This practice distinguishes the Israelites from other nations and symbolizes purity and dedication to God. In the New Testament, circumcision becomes a metaphor for spiritual purity and commitment, as seen in Romans 2:29 and Colossians 2:11.

when he is eight days old
The specification of the eighth day for circumcision is significant both medically and theologically. Medically, it is the time when an infant's blood clotting ability is optimal. Theologically, the number eight often symbolizes new beginnings in the Bible, as seen in the resurrection of Jesus on the first day of the new week. This timing underscores the idea of entering into a new covenant relationship with God.

including those born in your household
This phrase indicates that the covenant sign of circumcision is not limited to biological descendants but extends to all males within the household. This inclusivity reflects the broader scope of God's covenant, which encompasses all who are part of the community of faith, similar to the inclusion of Gentiles in the New Testament church as seen in Acts 10.

and those purchased from a foreigner
The inclusion of those purchased from foreigners highlights the universal reach of God's covenant. It suggests that even those who are not originally part of the covenant community can be integrated into it. This foreshadows the New Testament teaching that salvation through Christ is available to all, regardless of ethnic or cultural background, as seen in Galatians 3:28.

even those who are not your offspring
This final phrase reinforces the idea that the covenant sign of circumcision is not restricted to direct descendants. It points to the broader spiritual family that God is forming, which includes all who come under His covenant, prefiguring the New Testament concept of adoption into God's family through faith in Christ, as described in Ephesians 1:5.

Persons / Places / Events
1. Abraham
The patriarch with whom God establishes His covenant, including the command of circumcision as a sign of this covenant.

2. Isaac
Abraham's son, who would be the first to be circumcised on the eighth day as per God's command.

3. Household
Refers to all males in Abraham's household, including servants and those bought with money, indicating the inclusivity of the covenant.

4. Canaan
The land where Abraham resides, which is part of the promise God makes to him and his descendants.

5. Covenant of Circumcision
A sign of the covenant between God and Abraham's descendants, marking them as God's chosen people.
Teaching Points
Sign of the Covenant
Circumcision is a physical sign of the covenant between God and His people, symbolizing their unique relationship and commitment to Him.

Inclusivity of God's Covenant
The command includes not only biological descendants but also those integrated into the household, showing God's covenant is open to all who are part of His community.

Obedience and Faith
The act of circumcision is an expression of obedience to God's command, reflecting faith in His promises.

Spiritual Significance
In the New Testament, circumcision is seen as a metaphor for the spiritual transformation that occurs in Christ, emphasizing the importance of inner faith over external rituals.
Bible Study Questions
1. How does the command for circumcision on the eighth day reflect God's covenantal relationship with His people?

2. In what ways does the inclusion of non-biological members of the household in the covenant challenge or affirm our understanding of community in the church today?

3. How can the practice of circumcision in the Old Testament be seen as a precursor to the New Testament concept of spiritual circumcision?

4. What does the continuity of circumcision from the Old Testament to the New Testament (e.g., Jesus' circumcision) teach us about the fulfillment of God's promises?

5. How can we apply the principle of obedience to God's commands in our daily lives, even when the specific practices (like circumcision) are not required of us today?
Connections to Other Scriptures
Leviticus 12:3
Reinforces the command of circumcision on the eighth day, showing its continued importance in the Law given to Moses.

Luke 2:21
Describes Jesus being circumcised on the eighth day, highlighting the continuity of this practice into the New Testament.

Romans 4:11
Paul discusses circumcision as a sign of the righteousness that comes by faith, connecting it to the broader theme of faith and works.

Colossians 2:11-12
Paul speaks of a spiritual circumcision in Christ, indicating a deeper, spiritual significance beyond the physical act.
CircumcisionM. M. Kalisch, Ph. D.Genesis 17:9-14
CircumcisionGenesis 17:9-14
Circumcision -- the Seal of the CovenantR. S. Candlish, D. D.Genesis 17:9-14
Circumcision InstitutedG. Venables.Genesis 17:9-14
Notes on CircumcisionM. M. Kalisch, Ph. D.Genesis 17:9-14
Significance of CircumcisionJ. O. Dykes, D. D.Genesis 17:9-14
The Baptism of Infants Founded on This CovenantJ. Parker, D. D.Genesis 17:9-14
The Covenant SealT. H. Leale.Genesis 17:9-14
The Seat. of the CovenantW. S. Smith, B. D.Genesis 17:9-14
The Sign of the CovenantF. B. Meyer, B. A.Genesis 17:9-14
People
Abram, Isaac, Ishmael, Sarah, Sarai
Places
Canaan
Topics
Birth, Born, Bought, Child, Circumcised, Circumcision, Descendants, Eight, Foreigner, Generation, Generations, Household, Including, Male, Male-child, Money, Offspring, Seed, Servant, Someone, Stranger, Takes, Throughout, Undergo, Whether
Dictionary of Bible Themes
Genesis 17:12

     1653   numbers, 6-10
     5242   buying and selling
     5415   money, uses of
     5694   generation

Genesis 17:1-22

     5467   promises, divine
     7915   confirmation

Genesis 17:4-14

     1348   covenant, with Abraham

Genesis 17:9-12

     5652   babies

Genesis 17:9-13

     8764   forgetting God

Genesis 17:9-14

     1680   types
     5078   Abraham, significance
     5707   male and female

Genesis 17:9-22

     5658   boys

Genesis 17:9-27

     5076   Abraham, life of

Genesis 17:10-12

     6260   uncircumcised

Genesis 17:10-14

     1443   revelation, OT
     7021   church, OT anticipations
     7335   circumcision, physical

Genesis 17:12-13

     7447   slavery, in OT

Genesis 17:12-14

     5340   house

Library
Consecration to God --Illustrated by Abraham's Circumcision
Let me remind you of the order in which these blessings come. If we should speak of sanctification or consecration, it is not as a first thing, but as an elevation to be reached only by preceding stepping-stones. In vain do men pretend to be consecrated to God before they are called of God's Spirit; such have yet to be taught that no strength of nature can suffice to serve the Lord aright. They must learn what this meaneth, "Ye must be born again," for assuredly until men are brought into spiritual
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 14: 1868

Abraham
(First Sunday in Lent) GENESIS xvii. 1, 2. And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. I have told you that the Bible reveals, that is, unveils the Lord God, Jesus Christ our Lord, and through him God the Father Almighty. I have tried to show you how the Bible does so, step by step. I go on to show you another step which the Bible takes, and which explains much that has gone before. From
Charles Kingsley—The Gospel of the Pentateuch

With, Before, After
'Enoch walked with God,'--GENESIS v. 22. 'Walk before Me.'--GENESIS xvii. 1. 'Ye shall walk after the Lord your God.'--DEUTERONOMY xiii. 4. You will have anticipated, I suppose, my purpose in doing what I very seldom do--cutting little snippets out of different verses and putting them together. You see that these three fragments, in their resemblances and in their differences, are equally significant and instructive. They concur in regarding life as a walk--a metaphor which expresses continuity,
Alexander Maclaren—Expositions of Holy Scripture

Balaam's Prophecy. (Numb. xxiv. 17-19. )
Carried by the Spirit into the far distant future, Balaam sees here how a star goeth out of Jacob and a sceptre riseth out of Israel, and how this sceptre smiteth Moab, by whose enmity the Seer had been brought from a distant region for the destruction of Israel. And not Moab only shall be smitten, but its southern neighbour, Edom, too shall be subdued, whose hatred against Israel had already been prefigured in its ancestor, and had now begun to display Itself; and In general, all the enemies of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Birth and Early Life of John the Baptist.
(Hill Country of Judæa, b.c. 5.) ^C Luke I. 57-80. ^c 57 Now Elisabeth's time was fulfilled that she should be delivered; and she brought forth a son. 58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her [mercy in granting a child; great mercy in granting so illustrious a child] ; and they rejoiced with her. 59 And it came to pass on the eighth day [See Gen. xvii. 12; Lev. xii. 3; Phil. iii. 5. Male children were named at their circumcision, probably
J. W. McGarvey—The Four-Fold Gospel

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their
J. W. McGarvey—The Four-Fold Gospel

Covenanting Sanctioned by the Divine Example.
God's procedure when imitable forms a peculiar argument for duty. That is made known for many reasons; among which must stand this,--that it may be observed and followed as an example. That, being perfect, is a safe and necessary pattern to follow. The law of God proclaims what he wills men as well as angels to do. The purposes of God show what he has resolved to have accomplished. The constitutions of his moral subjects intimate that he has provided that his will shall be voluntarily accomplished
John Cunningham—The Ordinance of Covenanting

The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both.
Thomas Watson—A Body of Divinity

Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions
John Cunningham—The Ordinance of Covenanting

Confessing Christ an Indispensable Duty.
"--If we deny him, he also will deny us." This is predicated of Christ; and looks forward to the day when all mankind will stand before him as their judge. Denying Christ is here declared to be a mortal sin. Those found guilty of it will hear that sentence--"Depart ye cursed!" But this is to be understood only of a persevering denial of him. Those who turn by a timely repentance, will find mercy. This is true of every sin. But repentance may be too late. It must antecede death, or it will be of
Andrew Lee et al—Sermons on Various Important Subjects

A Short and Easy Method of Prayer
CHAPTER I The Universal Call to Prayer What a dreadful delusion hath prevailed over the greater part of mankind, in supposing that they are not called to a state of prayer! whereas all are capable of prayer, and are called thereto, as all are called to and are capable of salvation. Prayer is the application of the heart to God, and the internal exercise of love. S. Paul hath enjoined us to "pray without ceasing" (1 Thess. v 17), and our Lord saith, "I say unto you all, watch and pray" (Mark xiii.
Madame Guyon—A Short and Easy Method of Prayer

All are Commanded to Pray --Prayer the Great Means of Salvation
CHAPTER I. ALL ARE COMMANDED TO PRAY--PRAYER THE GREAT MEANS OF SALVATION, AND POSSIBLE AT ALL TIMES BY THE MOST SIMPLE. Prayer is nothing else but the application of the heart to God, and the interior exercise of love. St Paul commands us to "pray without ceasing" (1 Thess. v. 17). Our Lord says: "Take ye heed, watch and pray." "And what I say unto you, I say unto all" (Mark xiii. 33, 37). All, then, are capable of prayer, and it is the duty of all to engage in it. But I do not think that all are
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation,
John Cunningham—The Ordinance of Covenanting

The Covenant of Grace
Q-20: DID GOD LEAVE ALL MANKIND TO PERISH 1N THE ESTATE OF SIN AND MISERY? A: No! He entered into a covenant of grace to deliver the elect out of that state, and to bring them into a state of grace by a Redeemer. 'I will make an everlasting covenant with you.' Isa 55:5. Man being by his fall plunged into a labyrinth of misery, and having no way left to recover himself, God was pleased to enter into a new covenant with him, and to restore him to life by a Redeemer. The great proposition I shall go
Thomas Watson—A Body of Divinity

Baptism
Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them,' &c. Matt 28: 19. I. The way whereby Christ communicates to us the benefits of redemptions, is, in the use of the sacraments. What are the sacraments in general? They are visible signs of invisible grace. Is not the word of God sufficient to salvation? What need then is there of sacraments? We must not be wise above what is written. It is God's will that his church
Thomas Watson—The Ten Commandments

An Exposition on the First Ten Chapters of Genesis, and Part of the Eleventh
An unfinished commentary on the Bible, found among the author's papers after his death, in his own handwriting; and published in 1691, by Charles Doe, in a folio volume of the works of John Bunyan. ADVERTISEMENT BY THE EDITOR Being in company with an enlightened society of Protestant dissenters of the Baptist denomination, I observed to a doctor of divinity, who was advancing towards his seventieth year, that my time had been delightfully engaged with John Bunyan's commentary on Genesis. "What,"
John Bunyan—The Works of John Bunyan Volumes 1-3

Supplementary Note to Chapter ii. The Year of Christ's Birth.
The Christian era commences on the 1st of January of the year 754 of the city of Rome. That our Lord was born about the time stated in the text may appear from the following considerations-- The visit of the wise men to Bethlehem must have taken place a very few days after the birth of Jesus, and before His presentation in the temple. Bethlehem was not the stated residence of Joseph and Mary, either before or after the birth of the child (Luke i. 26, ii. 4, 39; Matt. ii. 2). They were obliged to
William Dool Killen—The Ancient Church

Peaceable Principles and True: Or, a Brief Answer to Mr. D'Anver's and Mr. Paul's Books against My Confession of Faith, and Differences in Judgment About Baptism no Bar to Communion.
WHEREIN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN, AND MY PEACEABLE PRINCIPLES STILL MAINTAINED. 'Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?'--Psalm 58:1 SIR, I have received and considered your short reply to my differences in judgment about water baptism no bar to communion; and observe, that you touch not the argument at all: but rather labour what you can, and beyond what you ought, to throw odiums upon your brother for reproving you for your error,
John Bunyan—The Works of John Bunyan Volumes 1-3

Influences that Gave Rise to the Priestly Laws and Histories
[Sidenote: Influences in the exile that produced written ceremonial laws] The Babylonian exile gave a great opportunity and incentive to the further development of written law. While the temple stood, the ceremonial rites and customs received constant illustration, and were transmitted directly from father to son in the priestly families. Hence, there was little need of writing them down. But when most of the priests were carried captive to Babylonia, as in 597 B.C., and ten years later the temple
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

John Bunyan on the Terms of Communion and Fellowship of Christians at the Table of the Lord;
COMPRISING I. HIS CONFESSION OF FAITH, AND REASON OF HIS PRACTICE; II. DIFFERENCES ABOUT WATER BAPTISM NO BAR TO COMMUNION; AND III. PEACEABLE PRINCIPLES AND TRUE[1] ADVERTISEMENT BY THE EDITOR. Reader, these are extraordinary productions that will well repay an attentive perusal. It is the confession of faith of a Christian who had suffered nearly twelve years' imprisonment, under persecution for conscience sake. Shut up with his Bible, you have here the result of a prayerful study of those holy
John Bunyan—The Works of John Bunyan Volumes 1-3

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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