9 God said to Abraham, "As for you, you will keep my covenant, you and your seed after you throughout their generations.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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 [1] 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.
1 - 'Inter me et to' But in the chapter itself it stands, 'Inter me et vos;' as in the English version. -- Ed.
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.
On the part of Abraham (ואתּה thou, the antithesis to אני, as for me, Genesis 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 Genesis 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. Exodus 12:15, Exodus 12:19; Leviticus 7:20-21, Leviticus 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 Exodus 31:14, etc., or not. This is very evident from Leviticus 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" (Leviticus 17:4, Leviticus 17:10; Numbers 15:30), "from Israel" (Exodus 12:15; Numbers 19:13), "from the congregation of Israel" (Exodus 12:19); and instead of "that soul," in Leviticus 17:4, Leviticus 17:9 (cf. Exodus 30:33, Exodus 30:38), we find "that man."
*More commentary available at chapter level.