The uncircumcised man-child, &c.— It seems to follow very plainly from the foregoing verses, as well as from this, that nobody could possibly belong to Abraham's family who did not submit to this rite; but then, it follows as plainly, that the blessings of this Abrahamic covenant were not by any means confined to his descendants only: all who would embrace the terms and accept the sign of that covenant might share in its advantages. The eighth day was appointed for this operation, that parents might see it duly performed at a period least dangerous to the infant: and it was to be performed no sooner than the eighth day; because, say the Jewish writers, the infant was not looked upon as perfect till that time: for which reason brute animals were not to be offered to God till the eighth day after their birth, Exodus 22:30. Had circumcision been appointed earlier, the ordinary mortality of children from other causes soon after their birth would have been imputed to this rite; and had it been deferred much longer, the growing fondness of parents would often delay, and perhaps, in the end, defeat the institution.
We are informed by the Jewish writers, that, after the full establishment of their economy, certain officers of an institution, called the house of judgment, were bound to circumcise the children, if the parents neglected it: and if they did it not, through ignorance of the parent's neglect, the child, when he came of age, was bound himself to get it done. But if he omitted, then was to take place what is mentioned in this verse; for it cannot be supposed that the child should be cut off merely for a neglect which it could not prevent; and therefore we must understand, that he who, when he came to years of discretion, omitted this rite, should be cut off from his people, i.e.. should be separated from all the benefits and privileges which that people enjoyed through the covenant which God had made with them, whereof circumcision was the sign; and which whosoever refused, he consequently broke the covenant, omitting to do his part, and therefore having no right to expect that God should perform his. This appears the plain and natural sense of the passage; and thus interpreted, it plainly comprehends all spiritual as well as temporal loss, since both temporal and spiritual blessings are contained in the covenant. Some have supposed, and the Syriac version supports the opinion, that the parent or person omitting to circumcise should be cut off: Whosoever shall not circumcise, &c. shall be cut off. But the former seems the best interpretation: "Whosoever, when he comes to years of discretion, shall totally omit this rite, shall forfeit all the blessings and privileges of that covenant, whereof circumcision is the appointed sign."
REFLECTIONS.—The covenant being given, the seal of it is prescribed, circumcision; a bloody rite, to signify the necessity of shedding blood for the remission of sin; which all, from the infant to the aged, must in some sense submit to; for none can enter the kingdom of heaven but through the Blood of the covenant; intimating also the necessity of putting off the sins of the flesh, and of that inward circumcision, without which the other availed nothing, for he was not a Jew, who was one outwardly; and it was also armed with the threatening of excision on non-compliance, because neglect of the sign implied rejection of the covenant. Note; They who would have God for their God must consecrate themselves to him under the instituted seals of the covenant.