Genesis 17:14 Study Bible: The uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people. He has broken my covenant."

◄ Genesis 17:14 ►

But if any male is not circumcised, he will be cut off from his people; he has broken My covenant."

But if any male
The phrase "But if any male" introduces a conditional statement that applies universally to all males within the community of Abraham's descendants. The Hebrew word for "male" here is "זָכָר" (zakar), which emphasizes the gender-specific nature of the covenantal sign of circumcision. Historically, this reflects the patriarchal structure of ancient Near Eastern societies, where males were often seen as representatives of their families in religious and social matters.

is not circumcised
The act of circumcision, "מָל" (mul) in Hebrew, is a physical sign of the covenant between God and Abraham's descendants. It is a ritual that dates back to ancient times and serves as a tangible expression of faith and obedience. In the context of Genesis, circumcision is not merely a cultural practice but a divine command that signifies belonging to God's chosen people. The absence of circumcision indicates a rejection of this covenantal relationship.

he will be cut off from his people
The phrase "he will be cut off" uses the Hebrew word "כָּרַת" (karat), which can mean to cut or to sever. This is a severe consequence, indicating exclusion from the community and the blessings associated with being part of God's covenant people. In ancient Israel, being "cut off" could imply social ostracism, loss of inheritance, or even death. It underscores the seriousness of the covenant and the importance of obedience to God's commands.

he has broken My covenant
The term "broken" comes from the Hebrew "פָּרַר" (parar), meaning to violate or nullify. This phrase highlights the gravity of failing to uphold the covenantal sign of circumcision. The covenant, "בְּרִית" (berit), is a binding agreement initiated by God, and breaking it signifies a breach of trust and relationship with the Divine. In the broader scriptural context, this underscores the theme of faithfulness and the consequences of disobedience, which are recurrent throughout the Bible.

Persons / Places / Events

1. God
The divine being who establishes the covenant with Abraham and his descendants, emphasizing the importance of circumcision as a sign of this covenant.

2. Abraham
The patriarch with whom God makes a covenant, promising him numerous descendants and the land of Canaan. Circumcision is given as a physical sign of this covenant.

3. Covenant
A solemn agreement between God and Abraham, signifying a special relationship and commitment. Circumcision is the physical sign of this covenant.

4. Circumcision
A physical act required by God as a sign of the covenant, symbolizing purity and dedication to God.

5. The People of Israel
The descendants of Abraham who are to uphold the covenant through the practice of circumcision.

Teaching Points

The Importance of Obedience
Circumcision was a sign of obedience to God's covenant. Today, believers are called to obey God's commands as a sign of their faith and commitment.

Covenant Relationship
The covenant with Abraham was a special relationship marked by a physical sign. Christians are in a new covenant through Christ, marked by faith and the Holy Spirit.

Spiritual Significance
While circumcision was a physical act, it pointed to a deeper spiritual truth. Believers are called to have a "circumcised heart," living in purity and dedication to God.

Community and Identity
Being "cut off" from the people for not being circumcised highlights the importance of community and identity in God's covenant. Believers are part of the body of Christ and should live in unity and faithfulness.

Faith and Works
The covenant required a physical act as a sign of faith. In the New Testament, faith is demonstrated through works, showing the reality of one's commitment to God.

Bible Study Questions

1. How does the requirement of circumcision in Genesis 17:14 reflect the seriousness of God's covenant with Abraham and his descendants?

2. In what ways does the concept of being "cut off" from the people for disobedience apply to the Christian community today?

3. How do the New Testament teachings on circumcision of the heart (Romans 2:28-29) deepen our understanding of the covenant relationship with God?

4. What are some modern-day practices or signs that demonstrate a believer's commitment to their faith and covenant with God?

5. How can we balance the importance of faith and works in our lives, as seen in the relationship between circumcision and the covenant in Genesis 17:14?

Connections to Other Scriptures

Genesis 17:10-13
These verses provide the context for Genesis 17:14, detailing the commandment of circumcision as a sign of the covenant between God and Abraham's descendants.

Exodus 4:24-26
This passage highlights the seriousness of the circumcision commandment when God confronts Moses for not circumcising his son, emphasizing the importance of obedience to God's covenant.

Romans 2:28-29
Paul discusses the concept of circumcision of the heart, connecting the physical act to a deeper spiritual reality, which is a theme that resonates with the covenant's intent.

Galatians 5:2-6
Paul warns against relying on physical circumcision for salvation, pointing to faith in Christ as the true fulfillment of the covenant.

Sermons

Circumcision	M. M. Kalisch, Ph. D.	Genesis 17:9-14
Circumcision		Genesis 17:9-14
Circumcision -- the Seal of the Covenant	R. S. Candlish, D. D.	Genesis 17:9-14
Circumcision Instituted	G. Venables.	Genesis 17:9-14
Notes on Circumcision	M. M. Kalisch, Ph. D.	Genesis 17:9-14
Significance of Circumcision	J. O. Dykes, D. D.	Genesis 17:9-14
The Baptism of Infants Founded on This Covenant	J. Parker, D. D.	Genesis 17:9-14
The Covenant Seal	T. H. Leale.	Genesis 17:9-14
The Seat. of the Covenant	W. S. Smith, B. D.	Genesis 17:9-14
The Sign of the Covenant	F. B. Meyer, B. A.	Genesis 17:9-14

People

Abram, Isaac, Ishmael, Sarah, Sarai

Places

Canaan

Topics

Agreement, Broken, Child, Circumcised, Circumcision, Covenant, Cut, Flesh, Foreskin, Male, Male-child, Peoples, Soul, Uncircumcised, Undergo

Dictionary of Bible Themes

Genesis 17:14

6260 uncircumcised
7212 exile

Genesis 17:1-22

5467 promises, divine
7915 confirmation

Genesis 17:4-14

1348 covenant, with Abraham

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 17:10-14

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

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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