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.
1. ninety years old and nine ] There has been an interval of 13 years since the birth of Ishmael in Gen 16:16.
the Lord ] “Jehovah,” used here in P, probably, for the special purpose of connecting the covenant of Abram with Him whose full name was revealed to Moses, Exo 6:3. Or, as not infrequently must have happened, one sacred name has been substituted for another by editor or copyist.
Elsewhere in this chapter ( Gen 17:3 ; Gen 17:7-9 ; Gen 17:18-19 ; Gen 17:22-23) Elohim occurs, as usual in P’s narrative.
I am God Almighty ] Heb. l Shaddai. Notice the opening formula, “I am,” used in this manifestation. Cf. Gen 35:11.
The name l Shaddai is that by which, according to Exo 6:3 (P), God “appeared” in the patriarchal age, and before the revelation to Moses of the name Jehovah (JHVH=Jahveh). This title l Shaddai occurs in Gen 28:3, Gen 35:11, Gen 43:14, Gen 48:3 (cf. Gen 49:25; Num 24:4; Num 24:16). Shaddai alone occurs frequently (31 times) in the Book of Job; in prose it is usually found with l = “God Almighty.”
The derivation of the word Shaddai has hitherto baffled enquiry. (1) The old Rabbinic explanation, that it consisted of two combined words ( sh -, and dai) meaning “one who is All-sufficient,” is quite impossible; but it accounts for the rendering of Aquila and Symmachus . (2) It has been derived from a root ( shdd) meaning “to destroy,” which may be illustrated from Isa 13:6, Joe 1:15. (3) Another suggestion connects it with shdim = “demons”; see note on Gen 14:3. (4) Others conjecture a derivation giving it the meaning of “the storm God.” (5) LXX renders, in Pent., by , Vulg. “omnipotens.” The word is an ancient epithet of unknown origin, whose general meaning is that of irresistible power.
For l with Shaddai, see note on Gen 14:18.
English readers will recollect the use of the name “Shaddai” in John Bunyan’s Holy War.
The word appears in the compound proper names “Zurishaddai” (Num 1:6; Num 2:12), “Ammishaddai” (Num 2:25).
walk before me ] For this word “walk,” see Gen 5:22; Gen 5:24; Gen 6:9. Here it is the “walk,” not “with,” but “in the presence of.” The idea is that of the progress in personal life and conduct in the continual realization of God’s presence. In P there is no supposition of any code of law before the time of Moses. The rite of circumcision, whose observance is commanded in this chapter, the prohibition against eating blood given in chap. Gen 9:4, and the implied recognition of the Sabbath (Gen 2:1), are the only external observances of the patriarchal age recognized in P. Here the command, “walk before me,” is simply that of living a good life in the sight of God. This is “to be well pleasing in his sight”: hence LXX renders .
The substance of the command is expressed in Gen 18:19, “keep the way of the Lord, to do justice and judgement”; Deu 10:12, “to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God”; Mic 6:8, “to do justly and to love mercy, and to walk humbly with thy God.”
be thou perfect ] See note on Gen 6:9. Cf. Job 1:1; Job 1:8; Luk 1:6.
Fuente: The Cambridge Bible for Schools and Colleges
– The Sealing of the Covenant
1. shaday, Shaddai, Irresistible, able to destroy, and by inference to make, Almighty. shadad be strong, destroy. This name is found six times in Genesis, and thirty-one times in Job.
5. ‘abraham, Abraham, from ‘abram high-father, and ham the radical part of hamon a multitude, is obtained by a euphonic abbreviation ‘abraham, father of a multitude. The root rhm is a variation of rvm; affording, however, a link of connection in sound and sense with the root hamah hum, be tumultuous, from which comes hamon a multitude. The confluence of the biliterals rm and hm yields the triliteral rhm occurring in Arabic, though not elsewhere in our written Hebrew. The law of formation here noticed is interesting and real, though rhm may not have been an actual result of it.
11. nemaltem formed from namal, circumcised. mul cut, circumcise.
15. sarah Sarah, princess.
19. ytschaq Jitschaq, laughing.
The present form of the covenant is not identical with the former. That referred chiefly to the land; this chiefly to the seed. That dwelt much on temporal things; this rises to spiritual things. That specifies only Abram; this mentions both Abram and Sarai. At the former period God formally entered into covenant with Abram karat beryt, Gen 15:18); at present he takes the first step in the fufillment of the covenant natan beryt, seals it with a token and a perpetual ordinance, and gives Abram and Sarai new names in token of a new nature. There was an interval of fourteen years at least between the ratification of the covenant and the preparation for the fulfillment of its conditions, during which Abrahams faith had time to unfold.
Gen 17:1-8
The covenant in its spiritual aspect. The Lord, the Author of existence and performance. God Almighty, El Shaddai. El, the Lasting, Eternal, Absolute. Shaddai, the Irresistible, Unchangeable, Destructive Isa 13:6; Joe 1:15. This term indicates on the one hand his judicial, punitive power, and points to his holiness; and on the other hand, his alterative, reconstructive power, and points to his providence. The complex name, therefore, describes God as the Holy Spirit, who works in the development of things, especially in the punishment and eradication of sin and its works, and in the regeneration and defense of holiness. It refers to potence, and potence combined with promise affords ground for faith.
Walk before me and be perfect. – In the institution of the covenant we had fear not – an encouragement to the daunted or the doubting. In its confirmation we have a command, a rule of life, prescribed. This is in keeping with the circumstances of Abraham. For, first, he has now faith in the Lord, which is the fruit of the new man in him prevailing over the old, and is therefore competent to obey; and, next, the Lord in whom he believes is God Almighty, the all-efficient Spirit, who worketh both to will and to do in the destroying of sin and building up of holiness. Walk – act in the most comprehensive sense of the term; before me, and not behind, as one conscious of doing what is, not displeasing, but pleasing to me; and be perfect, not sincere merely, unless in the primitive sense of duty, but complete, upright, holy, not only in walk, which is provided for in the previous clause, but in heart, the spring of action.
Gen 17:2
My covenant – which I have already purposed and formally closed. I will grant, carry into effect, the provisions of it. Multiply thee. The seed is here identified with the head or parent seat of life. The seed now comes forward as the prominent benefit of the covenant.
Gen 17:3-6
Abram fell on his face. – This is the lowliest form of reverence, in which the worshipper leans on his knees and elbows, and his forehead approaches the ground. Prostration is still customary in the East. Abram has attained to loftier notions of God. God talked with him. Yahweh, El Shaddai, is here called God. The Supreme appears as the Author of existence, the Irresistible and Everlasting, in this stage of the covenant relation.
Gen 17:4
As for me. – The one party to the covenant is here made prominent, as in Gen 17:9 the other party is brought out with like emphasis. The exalted Being who has entered into it imparts a grandeur, solemnity, and excellence to the covenant. Father of many nations. The promise of seed is here expanded and particularized. A multitude of nations and kings are to trace their descent from Abram. This is true in a literal sense. The twelve tribes of Israel and many Arab tribes, the twelve princes of Ishmael, Keturahs descendants, and the dukes of Edom sprang from him. But it is to be more magnificently realized in a spiritual sense. Nations is a term usually applied, not to the chosen people, but to the other great branches of the human race. This points to the original promise, that in him should all the families of the earth be blessed. Abraham. The father of many nations is to be called by a new name, as he has come to have a new nature, and been elevated to a new dignity. The high father has become the father of the multitude of the faithful.
Gen 17:7
Next, the spiritual part of the covenant comes into view. To be a God unto thee, and to thy seed after thee. Here we find God, in the progress of human development, for the third time laying the foundations of a covenant of grace with man. He dealt with Adam and with Noah, and now be deals with Abraham. A perpetual covenant. This covenant will not fail, since God has originated it, notwithstanding the moral instability of man. Though we cannot as yet see the possibility of fulfilling the condition on mans side, yet we may be assured that what God purposes will somehow be accomplished. The seed of Abraham will eventually embrace the whole human family in fellowship with God.
Gen 17:8
Thirdly, the temporal and the spiritual are brought together. The land of promise is made sure to the heir of promise, for a perpetual possession, and God engages to be their God. The phrase perpetual possession has here two elements of meaning – first, that the possession, in its coming form of a certain land, shall last as long as the co-existing relations of things are continued; and, secondly, that the said possession in all the variety of its ever grander phases will last absolutely forever. Each form will be perfectly adequate to each stage of a progressive humanity. But in all its forms and at every stage it will be their chief glory that God is their God.
Gen 17:9-14
The sign of the covenant. And thou. The other party to the covenant now learns his obligation. Every male of you shall be circumcised. Circumcision, as the rainbow, might have been in existence before it was adopted as the token of a covenant. The sign of the covenant with Noah was a purely natural phenomenon, and therefore entirely independent of man. That of the Abrahamic covenant was an artificial process, and therefore, though prescribed by God, was dependent on the voluntary agency of man. The former marked the sovereignty of God in ratifying the covenant and insuring its fulfillment, notwithstanding the mutability of man; the latter indicates the responsibility of man, the trust he places in the word of promise, and the assent he gives to the terms of the divine mercy. As the former covenant conveys a common natural blessing to all mankind and contemplates a common spiritual blessing, so the latter conveys a special spiritual blessing and contemplates its universal acceptance. The rainbow was the appropriate natural emblem of preservation from a flood; and the removal of the foreskin was the fit symbol of that removal of the old man and renewal of nature, which qualified Abraham to be the parent of a holy seed. And as the former sign foreshadows an incorruptible inheritance, so the latter prepares the way for a holy seed, by which the holiness and the heritage will at length be universally extended.
It is worthy of remark that in circumcision, after Abraham himself, the parent is the voluntary imponent, and the child merely the passive recipient of the sign of the covenant. Hereby is taught the lesson of parental responsibility and parental hope. This is the first formal step in a godly education, in which the parent acknowledges his obligation to perform all the rest. It is also, on the command of God, the formal admission of the believing parents offspring into the privileges of the covenant, and therefore cheers the heart of the parent in entering upon the parental task. This admission cannot be reversed but by the deliberate rebellion of the child.
Still further, the sign of the covenant is to be applied to every male in the household of Abraham. This indicates that the servant or serf stands in the relation of a child to his master or owner, who is therefore accountable for the soul of his serf, as for that of his son. It points out the applicability of the covenant to others, as well as the children of Abraham, and therefore its capability of universal extension when the fulness of time should come. It also intimates the very plain but very often forgotten truth, that our obligation to obey God is not cancelled by our unwillingness. The serf is bound to have his child circumcised as long as God requires it, though he may be unwilling to comply with the divine commandments.
Gen 17:12-14
The time of circumcision is the eighth day. Seven is the number of perfection. Seven days are therefore regarded as a type of perfectage and individuality. At this stage, accordingly, the sign of sanctification is made on the child, betokening the consecration of the heart to God, when its rational powers have come into noticeable activity. To be cut off from his people is to be excluded from any part in the covenant, and treated simply as a Gentile or alien, some of whom seem to have dwelt among the Israelites. It was sometimes accompanied with the sentence of death Exo 31:14; and this shows that it did not of itself imply such a doom. Excommunication, however, for the omission of circumcision, would be extremely rare, as no parent would intentionally neglect the sacred interest of his child. Yet the omission of this rite has not been unprecedented, as the children of Israel did not generally circumcise their children in the wilderness Jos 5:5.
Gen 17:15-22
Sarai is now formally taken into the covenant, as she is to be the mother of the promised seed. Her name is therefore changed to Sarah, princess. Aptly is she so named, for she is to bear the child of promise, to become nations, and be the mother of kings. Abraham fell upon his face and laughed. From the reverential attitude assumed by Abraham we infer that his laughter sprang from joyful and grateful surprise. Said in his heart. The following questions of wonder are not addressed to God; they merely agitate the breast of the astonished patriarch. Hence, his irrepressible smile arises not from any doubt of the fulfillment of the promise, but from surprise at the unexpected mode in which it is to be fulfilled. Laughing in Scripture expresses joy in the countenance, as dancing does in the whole body.
Gen 17:18-20
Abraham seems up to this time to have regarded Ishmael as the promised seed. Hence, a feeling of anxiety instantly penetrates his breast. It finds utterance in the prayer, Oh that Ishmael might live before thee. He asks life for his beloved son – that is, a share in the divine favor; and that before God – that is, a life of holiness and communion with God. But God asseverates his purpose of giving him a son by Sarah. This son is to be called Isaac – he that laughs or he shall laugh, in reference to the various emotions of surprise and delight with which his parents regarded his birth. Abrams prayer for Ishmael, however, is not unanswered. He is to be fruitful, beget twelve princes, and become a great nation. But Isaac is to be the heir of promise. At the present season next year he is to be born. The communication being completed, God went up from Abram.
Gen 17:23-27
In the self-same day. – In this passage we have the prompt and punctual fulfillment of the command concerning circumcision detailed with all the minuteness due to its importance. Ishmael was thirteen years of age when he was circumcised. Josephus relates that the Arabs accordingly delay circumcision until the thirteenth year (Ant. I. 12. 2).
Fuente: Albert Barnes’ Notes on the Bible
Gen 17:1-2
The Lord appeared to Abram, and said unto him, I am the Almighty God: walk before Me, and be thou perfect
Walking before God
In a certain sense we must all walk before God, whether in solitude or among the haunts of men.
But it is open to us to realize His presence, or to dismiss it from our minds. It is the first of these courses which God counsels Abraham to adopt. The words imply that the realization of the Divine presence is the secret of all perfection. The text answers the question as to how the work of our calling may be done devoutly. It bids us do all in God, by habitual mindfulness of His presence.
1. The counsel to be mindful of Gods presence might seem to be quite practicable for those who have to work merely with their hands. But work which involves thought seems to preclude the realization of the Divine presence at the moment of its being done. In answer to this we need only observe that all that is necessary is the consciousness that Gods eye is upon us. Consciousness of a presence need not interfere with the most active operations of mind. The mind of a speaker may be intently occupied while he is making an extempore address, yet all the time he remembers that the eye of the audience is upon him. Consciousness of their presence forms the very groundwork of his mind.
II. The conception of Gods presence will take different shapes in different minds. We may regard Him as locally present everywhere, the veil of matter screening Him from our view; or we may regard Him as having a certain intimate connection with our minds, as upholding momentarily in us the powers of life and thought.
III. In cultivating the consciousness of the Divine presence, we shall find it useful to catch at every help which our circumstances afford. If our hearts are right and true, we may find Christ–or rather may be found of Him–not only in the quiet country, but in the busy city, in the midst of the traffic of secular affairs. (Dean Goulburn.)
A revelation and a requirement
I. THE REVELATION: I am the Almighty God. God is always sufficient. Enough for every being and occasion, responsibility and work. All knowledge, wisdom, authority, power.
II. THE REQUIREMENT: Walk before Me, etc.
1. An onward and forward step.
2. The habitual recognition of God. (S. Martin.)
The revelation to Abraham
I. The sun, the moon, the stars, were the old gods of the East, the Elohim, the high and mighty ones, who ruled over men, over their good or bad fortunes, over the weather, the cattle, the crops, sending burning drought, pestilence, sunstroke, and those moonstrokes of which the Psalmist speaks when he says, The sun shall not smite thee by day nor the moon by night. And these the old Easterns worshipped in some wild, confused way. But to Abraham it was revealed that the sun, the moon, and the stars were not Elohim, the high and mighty ones: that there was but one Elohim, one high and mighty One, the Almighty Maker of them all.
II. Merely to believe that there is one God is a dead faith, which will never be counted for righteousness, because: it will never make a man righteous, doing righteous and good deeds as Abraham did. Abrahams faith was counted to him for righteousness because it was righteousness, and made him do righteous deeds.
1. His faith in God made him brave. He went forth he knew not whither, but he had put his strength in God, and he did not fear.
2. Faith made him high-minded, generous, and courteous; as when he bids Lot go whither he will with his flocks and herds. Abraham was a plain man, dwelling in tents, but still, as the children of Heth said of him, a mighty prince, not merely in wealth of flocks and herds, but a prince in manners and a prince in heart.
3. Faith in God made Abraham a truly pious man, it made him the friend of God. His communion with God is the especial glory of Abrahams character. This gave him his name, the friend of God; or as his descendants the Arabs call him to this day, simply The Friend.
III. Abraham believed God because there was in his heart something which there is not in all mens hearts–something which answered to Gods call, and make him certain that the call was from God–even the Holy Spirit of God. Blessed is the man who has chosen his share of Abrahams faith: he and his children after him shall have their share of Abrahams blessing. (C. Kingsley, M. A.)
Preparation for fresh spiritual privileges
I. DIVINE VISITATION.
1. To reward long trial and patience.
2. To reveal the Divine purpose more clearly.
II. ENLARGEMENT AND EXALTATION OF THE IDEA OF DUTY. The more we know of God, the more exalted and noble our conception of the duty we owe to Him. Our sense of the holiness of His law increases.
1. We have a clearer idea of the standard of duty. Walk before Me. The moral character of God is proposed for our imitation.
2. We see what is the true evidence of duty. Be thou perfect. Perfect obedience–completeness of spiritual character–respect unto all Gods commandments these are the evidences that our duty has been rendered acceptably. The constant aim after perfection is a proof that our piety is real and sincere.
3. We have the Divine encouragements of duty. I am the Almighty God. As we have infinite goodness to furnish us with an idea and an example, so we have infinite power to support us and to give us the necessary strength. (T. H.Leale.)
The power of God
We cannot conceive of a God without power; nor can we conceive rightly of Jehovah only as a God of infinite power; as the Almighty God, as He is called in our text. By this name He revealed Himself to Abraham, when He appeared to him to confirm the promise of a very numerous posterity; a thing that seemed unlikely, if human appearances only had been consulted; but to encourage his faith in the promise, He says, I am the Almighty God. This was enough; Abraham was satisfied. He believed; he waited; and the promise was fulfilled. It will also greatly assist our faith, and promote our devotion, if we receive and retain a solemn conviction, that God is a being possessed of infinite power. Let us trace the evidences of this truth.
I. In the original production of all creatures.
II. In the preservation and government of all creatures; and,
III. In the redemption of sinful man.
1. Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear (Heb 11:3). They were not merely formed, they were created; they were made out of nothing, the matter of which they were formed was created; for in the beginning God created the heaven and the earth (Gen 1:1); and these two words, the heaven and the earth, include all the countless myriads of creatures and things which fill the universe, and far exceed the view of mortals. God alone can create.
2. The power of God, as it is displayed in the preservation and government of His creatures. The whole system is preserved in its beautiful order by the same Almighty hand which gave it being. He upholds all things by the word of His power (Heb 1:3). Mark the display of the same Almighty power in making constant provision for the vast family of the universe. The continuance, from age to age, of the various orders of animals, beasts, birds, fishes, insects, and all the multitudes of trees, plants, and flowers, must be ascribed to the same Almighty power. The moral government of God is still more wonderful. To His power in restraining evil spirits we owe much of our safety and comfort. We are more sensible of His power in restraining wicked men. But as the world is, it would be infinitely worse, if God did not withhold bad men from their purposes; but nil hearts are in His hand.
3. The power of God as it shines in the redemption of sinful men by Jesus Christ. Observe this power in the presence of the great Redeemer. When we consider the first planting of our holy religion in the world, by instruments so feeble, and notwithstanding obstacles so great, we shall see with what propriety the gospel is said to be the power of God unto salvation (Rom 1:16). But it concerns us most of all to trace the effects of Divine power in the application of the gospel to the heart, without which its publication to the world, and its preservation to this day, will not avail to our personal salvation. The gospel is designed to produce a great inward change. The corruption of our nature renders this change absolutely necessary; and it is a change so considerable, as to be called in Scripture a new creation (2Co 5:17): this, of course, can be effected only by the power of God; and, therefore, true converts are said to be made willing in the day of His power (Psa 110:3). Let us contemplate one more exertion of Divine power. When Moses saw a bush on fire, and yet that it was not consumed, he turned aside to behold it with admiration. In that burning bush he beheld the emblem of Israel afflicted in Egypt, yet not destroyed; and we may perceive in it an emblem of a true Christian, kept by the power of God through faith unto salvation (1Pe 1:5). And what but the power of God is sufficient for this purpose? What, then, shall we say to these things? What use shall we make of our meditations on the Almighty power of God? Let Him be adored; let Him be feared; let Him be trusted. Let Him be adored. He, and He alone, is the proper object of religious worship. Observe and admire His power wherever you see it; and where can you look without seeing it? Let this Almighty God be feared. Fear not man, who can do nothing but as permitted. Fear not man, said our Saviour, but I will forewarn you whom ye shall fear; fear Him which after He hath killed the body, can cast both body and soul into hell: yea, I say unto you, Fear Him (Luk 12:5). Blessed are all they that put their trust in Him. Yes; trust in the Lord forever: for in the Lord Jehovah is everlasting strength (Isa 26:4). What cannot He do who is almighty? Is anything too hard for the Lord? Gen 18:14). (G. Burder.)
The life, walk, and triumph of faith
I. The first thing we shall speak about, upon this occasion, is SURE RELIANCE. The foundation of it is laid before us in the text. True confidence leans alone upon God, who declares Himself to be Almighty God, or God All-sufficient–for such is an equally correct rendering of the passage. All true faith hangs upon God, as the vessel upon the nail. Strong faith realizes the all-sufficiency of God, and that is the secret of its strength, the hidden manna on which it feeds and becomes vigorous. God is God All-sufficient; simple as that truth is for us to speak, and for you to hear, it is a deep unfathomable, and did we really grasp its truth and dwell upon it, it would have a very wonderful effect upon our whole conduct.
1. This blessed text, I am God All-sufficient, may apply to us in times when we are inclined to shirk any service for God. Thou art foolish, but I am wise. Give thyself up to My guidance: trust thyself in My hands, and thou shalt achieve marvels; and exceeding great wonders shalt thou accomplish by My power and grace.
2. This word may also be useful to those who are trembling under some present temporal trial and affliction.
3. The same may also be applied to each of us when we are under spiritual depressions. Inward tribulations are frequently more severe than temporal trials; the man of God knows this full well. I am God Almighty, saith the Lord: Therefore say thou unto the enemy, Rejoice not over me, for though I fall yet shall I rise again.
II. Secondly, our text goes on to speak of our RIGHT POSITION. The Lord says, I am Almighty God, and then He adds, Walk before Me. It is much easier for me to talk about this than it will be to practise it. The meaning is simple–the actual obedience grace alone can work in us. Walk before Me. Not merely think before Me, and pray before Me, but walk before Me. I know many find it easy to cultivate a sense of Gods presence in their own study, or in the room where they are accustomed to pray, but this is the point–to feel it in business, and in the details of everyday life. Oh, it is a great word this–Walk before Me. Its brevity is not so notable as its fulness. Surely it means realize My presence, and then, in general life and ordinary conversation, continue under a sense of it, serious, devout, holy, earnest, trustful, consecrated, Christ-like. But He meant more than that. Walk before Me. That is, Delight in My company. True believers find their choicest joy in communion with God; and did we always walk with God in a sense of communing with Him, our peace would be like a river, and our righteousness like the waves of the sea. Walk before Me. Does not it mean just this, in a word, Do not act as seeing anybody else except Me? Walk before Me. Now, Abram had walked before Sarah: he had listened to her, and much mischief had come of his so doing at different times. The dearest friends we have are often those who will lead us most astray when we take counsel with flesh and blood. Do not allow your course to be shaped by regarding Hagar, or regarding Ishmael, or regarding Sarah, or anybody else. Walk before Me. I am persuaded that a regard for God, a sense of duty, a straight-forward following out of convictions, is the only true style of living, for if you begin to notice the whims and wishes of one, then you will have to do the same with another; and if your course of conduct is to be shaped to please men, you will become mans slave and nothing better; and no child of God ought to come into that condition.
III. But we must pass on, for there is another point, and that is, as we have considered our sure reliance and our right position, we notice next OUR GLORIOUS AIM: Be thou perfect. Now, the connection shows us that the only way to be perfect is to walk before the Lord. If any man desires holiness, he must get it through communion. The way to be transformed into the likeness of God is to live in the company of God. First, God must be known as All-sufficient; thus He helps and enables His servant to walk before Him, and then, as a consequence, that favoured servant labours to obey the word of command, Be thou perfect. Oh, says one, but how can we be perfect? I will ask thee another question: Wouldst thou have God command thee to be less than perfect? If so He would be the author of an imperfect law. The law of the Lord is perfect; how could it be otherwise? I do not find that He bids us partly keep His law, but wholly keep it. And so the Lord holds up this as the standard of a Christian, Be thou perfect. And does it not mean, let us be perfect in desiring to have all the round of graces? Suppose a man should have faith, and should have love, but no hope: he would not be perfect. He would be like a child that had two arms, but only one foot; it would not be a perfect child. You must have all the graces, if you are to be a perfect man. And as we have all the graces, so we should seek to have in our lives exhibited all the virtues, in the fulfilment of all our duties. It is a very sad thing when you hear of a Christian man that he is a very excellent deacon, that he is a very admirable local preacher or Sabbath school teacher, but that he is a very unkind father. That but spoils it all. A saint abroad is no saint if he be a devil at home. Now, I think I hear somebody saying, How shall we ever reach such a height? My dear brother, you never will do so except you remember the first part of the text–I am the Almighty God. He can help you. If there be any sin that you cannot overcome yourself, He can overcome it for you. If there be any virtue you have not yet reached, He can lead you up to it. But I will not detain you longer, except to notice that last word. It is a very sweet word: I will make My covenant between Me and thee. Oh, it is the man that knows an All-sufficient God, and that lives in the presence of God, and that endeavours to be perfect in his life–it is that man that enjoys intercourse and communion with God, such as no one else knows, for The secret of the Lord is with them that fear Him. There shall be a covenant between Me and thee. (C. H. Spurgeon.)
Walking before God
I. A DECLARATION–I am THE ALMIGHTY GOD.
II. A COMMAND.
Walk before Me. Think, act, speak, under a sense of Gods omnipresence.
III. A FURTHER COMMAND OR PROMISE. Be thou perfect, or, Thou shalt be perfect.
1. As a command it imports, Thou shalt be upright and sincere in thought, speech, action.
2. As a promise, Thou shalt be perfect as thy state and nature can bear, in knowledge, holiness, happiness. (J. Benson, D. D.)
The Almightiness of God
1. Rebukes our lack of unwavering faith.
2. Teaches us to leave with God all that concerns us.
3. Teaches us to practise perfect openness with God.
4. Is the remedy against all discouragement.
To walk before God is
1. To live as in His sight, and under His special inspection.
2. To realize, at all times, His presence and His Providence.
3. To feel the dignity of the godly life. We are not to walk behind Him, as if ashamed, but before Him, as conscious of the dignity of our high calling.
4. To feel the constant energy of spiritual life. We cannot fail with the Almighty power behind us.
5. To feel the love of God towards us.
6. To apprehend Gods love by our faith.
Walk before Me, and be thou perfect
I. THE DIVINE SUMMONS. Perfect here means whole-heartedness–entire surrender of being. Such an attitude can only be maintained by a very careful walk.
II. THE REVELATION ON WHICH THIS SUMMONS WAS BASED–I am the Almighty God–El-Shaddai. All power is Mine, in heaven and upon earth. Of old I laid the foundations of the earth, and the heavens are the work of My hands. I sit upon the circle of the earth; and its inhabitants are as grasshoppers. I bring out the starry hosts by number, calling them all by names, by the greatness of My might, for that I am strong in power: not one faileth. Hast thou not known?–Hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth fainteth not, neither is weary? All this is as true today as ever. And if any will dare venture forth on the path of separation, cutting themselves aloof from all creature aid, and from all self-originated effort; content to walk alone with God, with no help from any but Him–such will find that all the resources of the Divine Almightiness will be placed at their disposal, and that the resources of Omnipotence must be exhausted ere their cause can fail for want of help.
III. THE COVENANT WHICH WAS DIVINELY PROPOSED.
1. It referred to the seed.
2. It referred to the land.
3. It referred to the coming child. (F. B. Meyer, B. A.)
Consecration to God–illustrated by Abrahams circumcision
On the occasion of this gracious manifestation, God was pleased to do for Abram what I think is to us an admirable and instructive illustration of the consecration of our redeemed spirit,, entirely to His service.
I. First, then, let us notice in the words of God to Abram, THE MODEL OF THE SANCTIFIED OR CONSECRATED LIFE. Here it is: I am the Almighty God; walk before Me, and be thou perfect.
1. For a man to be thoroughly sanctified to the Masters service, he must first realize the almightines and all-sufficiency and glory of God.
2. True holiness is a walking before God. The saint feels that he must not, dare not, transgress, because he is before the very face of God.
3. The next words are, and be thou perfect. Does this mean absolute perfection? Freely I do admit that the model of sanctification is perfection.
II. Secondly, THE NATURE OF THIS CONSECRATION as illustrated in this chapter.
1. Genuine spiritual consecration begins with communion with God. Note the third verse–Abraham fell on his face, and God talked with him. By looking at Christ Jesus, His image is photographed upon our mind, and we are changed from glory to glory, as by the presence of the Lord.
2. The next point in the nature of this consecration is that it is fostered by enlarged views of the covenant grace. As for Me, behold My covenant is with thee, and thou shalt be a father of many nations.
3. Note, in reading these words, how this covenant is revealed to Abram peculiarly as a work of Divine power. Note the run of the passage, I will make My covenant between Me and thee. I will make thee fruitful. I will establish My covenant. I will give unto thee. I will be thy God, and so on. Oh! those glorious wills and shalls. Ye cannot serve the Lord with a perfect heart until first your faith gets a grip of the Divine wills and shalls.
4. Further, Abraham had a view of the covenant in its everlastingness. I do not remember that the word everlasting had been used before in reference to that covenant, but in this chapter we have it over and over again. I will establish My covenant for an everlasting covenant. Here is one of those grand truths which many of the babes in grace have not as yet learned, namely, that the blessings of grace are blessings not given today to be taken back tomorrow, but eternal blessings.
5. In considering the nature of this consecration, I would observe next, that they who are consecrated to God are regarded as new men. The new manhood is indicated by the change of name–he is called no longer Abram, but Abraham, and his wife no longer Sarai, but Sarah. Ye are new creatures in Christ Jesus.
6. Note further that the nature of this consecration was set forth to Abraham by the rite of circumcision. Taking away the filthiness of the flesh.
III. THE RESULTS OF SUCH A CONSECRATING.
1. Immediately after Gods appearing to Abraham his consecration was manifest, first, in his prayer for his family. O that Ishmael might live before Thee! Men of God, if you are indeed the Lords, and feel that you are His, begin now to intercede for all who belong to you.
2. The next result of Abrahams consecration was, that he was most hospitable to his fellow men. Look at the next chapter. He sits at the tent door, and three men come to him. The Christian is the best servant of humanity in a spiritual sense. I mean that for his Masters sake he endeavours to do good to the sons of men.
3. The third result was, Abraham entertained the Lord Himself, for amongst those three angels who came to his house was the King of kings, the Infinite One. Every believer who serves his God doth, as it were, give refreshment to the Divine mind. I mean this, God took an infinite delight in the work of His dear Son. He said, This is My beloved Son, in whom I am well pleased, and He takes a delight also in the holiness of all His people.
4. Once more, Abraham became the great intercessor for others. The next chapter is full of his pleadings for Sodom. If we do but become consecrated to God, thoroughly so, as I have attempted feebly to describe, we shall become mighty with God in our pleadings. (C. H. Spurgeon.)
Abraham admonished
This admonition implies a serious reproof. It was like saying, Have recourse no more to unbelieving expedients: keep thou the path of uprightness, and leave Me to fulfil My promise in the time and manner that seem good to Me! What a lesson is here afforded us, never to use unlawful means under the pretence of being more useful, or promoting the cause of God. Our concern is to walk before Him, and be upright, leaving Him to bring to pass His own designs in His own way. (A. Fuller.)
The repetition of the call
I. He saw the Lord again, and heard His voice calling him, as it were, anew. God was manifested to him in glory, and spoke to him in power. The Lord appeared unto Abram, and said unto him, I am the Almighty God (Gen 17:1).
II. Abram is called to be perfect. Now, this word perfect, or upright, when applied to man, in the Bible, is not absolute, but relative. It relates, for the most part, not to the whole character of a man, but to some one particular feature of his character, some individual grace or virtue specified, in respect of which he is said to be complete or entire, consistent and sincere. In the instance before us, it is the duty of walking before God, in respect of which Abram is exhorted to be perfect–Walk before Me, and be thou perfect. Now, to walk before God, is to walk and live as in His sight, and under His special inspection: to realize, at all times, His presence and His providence; to feel His open and unslumbering eye ever upon us. Thus to walk before God is impossible, if there be not redeeming love on His part, apprehended by faith on ours; and to be perfect, guileless, and upright, in so walking before God, is the great duty of the believer. He alone can discharge that duty.
III. Abram has a sufficient reason given to him for his compliance with the command–Walk before Me and be thou perfect. It is a reason founded on the nature of God Himself. God appeals to His omnipotence, as warranting His expectation that His servants walk before Him should be perfect. I am the Almighty God. This is thine encouragement to act with entire frankness and unreserve in all thy dealings with Me, and to let all be open and undisguised between us. I have all power and all sufficiency; and all that concerns thee may be safely left to Me. There is no need of any underhand or circuitous mode of procedure, nor any occasion to resort to any doubtful walk of thine own for the accomplishment of all that thine heart desires. I am the Almighty God: walk before Me. Commit thy way to Me, and I will bring it to pass. What is it that troubles thee, and would tempt thee to try some device of thine own for relief? Is it sin? And hast thou found no Saviour? Then know that I am the Almighty God; and that, as the Almighty, I have all power to forgive sin. Let thy sin, in all its blackness, be laid bare before Me; for I am the Almighty God; I have a provision such as no resources but Mine could furnish–a provision of infinite wisdom, and power, and love, by which I freely cleanse thee from it all. In this way, Abram, when in danger of relapsing into worldly indifference, through the hardening influence of the deceitfulness of sin, and the yielding of faith to sense–of the Spirit to the flesh–is called authoritatively and peremptorily to repent, and do his first works. The process of awakening is simple and effectual, as every work of God is, and it is exactly suited to his case. (R. S. Candlish, D. D.)
A constant walk with God
It is not one or two good actions, but a good conversation, which will speak a man to be a right Christian. A true believer, like the heavenly orb, is constant and unwearied in his motions and actings. Enoch walked with God; it is not taking a step or two in a way which denominates a man as a walker, but a continued motion. No man is judged healthy by a flushing colour in his face, but by a good complexion. God esteems none holy for a particular carriage, but for a general course. (G. Swinnock.)
Perfection requires time
The acorn does not become an oak in a day; the ripened scholar was not made such by a single lesson; the well-trained soldier was not a raw recruit yesterday; it is not one touch of the artists pencil that produces a finished painting; there are always months between seed time and harvest; even so the path of the just is like the shining light, which shineth more and more unto the perfect day. (J. Nichol.)
Christian perfection
Christian perfection is a spiritual constellation, made up of these gracious stars–perfect repentance, perfect faith, perfect humility, perfect meekness, perfect self-denial, perfect resignation, perfect hope, perfect charity for our visible enemies as well as for our earthly relations, and, above all, perfect love for our invisible God through the explicit knowledge of our Mediator Jesus Christ. And as this last star is always accompanied by all the others, as Jupiter is by his satellites, we frequently use, as St. John, the phrase, perfect love, instead of the word perfection; understanding by it the pure love of God shed abroad in the hearts of established believers by the Holy Ghost, which is abundantly given them under the fulness of the Christian dispensation. (J. Fletcher.)
Risks attending moral perfection
There are things precious, not from the materials of which they are made, but from the risk and difficulty of bringing them to perfection. The speculum of the largest telescope foils the opticians skill in casting. Too much or too little heat, the interposition of a grain of sand, a slight alteration in the temperature of the weather, and all goes to pieces: it must be re-cast. Therefore, when successfully finished, it is a matter for almost the congratulation of a country. Rarer and more difficult still than the costliest part of the most delicate of instruments, is the completion of the Christian character. Only let there come the heat of persecution, or the cold of human desertion, a little of the worlds dust, and the rare and costly thing is liable to be cracked, and become a failure. (F. W. Robertson, M. A.)
Culture necessary to the perfection of Christian graces
Have you seen the tulip bed in the garden of the florist? have you marked the gorgeous colours, the rich variety, the delicate pencilling? All these gay flowers were once of a dark dingy hue. Year after year did the gardener watch them, tend them, transplant them from soil to soil, till at length, one by one, some sooner and some later, they broke into these glorious hues, this boundless variety of stripe and freckle. Then did he remove them to his choicest border, and shelter them from sun and shower; and now thou gazest on them in their beauty. Thus dark and unlovely once were the redeemed of the Lord: such pains and watching did He bestow upon them; year after year did He look for the lovely graces of the Spirit in them, till one and another, not all at once, like the tulips, but by degrees, oftentime slow and painful, shone forth in the beauty of holiness. And thus as He transplanted them to His heavenly courts, where, never scorched by the sun, nor smitten by the shower, nor torn by the winds, they shall bloom forever and ever. Those that he planted in the house of the Lord shall flourish in the court of our God (Psa 92:13). (H. G. Salter.)
Shortcomings as well as excellencies of character to be recognized
An ordinary painter would have been satisfied with executing a picture of grapes which deceived even the birds; but the eminent artist who did so, was dissatisfied with his own performances. Pliny informs us that Zeuxis once painted a boy holding a dish full of grapes so well, that the birds were deceived and flew to the grapes to peck at them. Zeuxis, notwithstanding, was dissatisfied with the picture: for, said he, had I painted the boy as well as he ought to have been painted, the birds would have been afraid to touch the fruit. Thus does the Christian dwell more on his shortcomings than on his attainments, and the reason is, that he who has much grace apprehends much more than others that great height to which his love ought to ascend, and he sees better than others how little away he has risen towards that height; and, therefore, estimating his actual love by the whole height of his duty, it appears to him astonishingly little. I once observed the following motto attached to a coat-of-arms on a gentlemans carriage, Tout bien, ou rien, and it struck me as being peculiarly expressive of what ought to be the Christians feeling. (F. F. Trench.)
Overhastened perfection
They say those herbs will keep best, and will longer retain both their hue and verdure, which are dried in the shade, than those which are suddenly scorched with fire or sun. Those wits are like to be most durable which are closely tutored with a leisurely education; time and gentle constancy ripen better than a sudden violence. Neither is it otherwise in our spiritual condition; a wilful slackness is not more dangerous than an over-hastening of our perfection. If I may be every moment drawing nearer to the end of my hope, I shall not wish to precipitate. (Bp. Hall.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XVII
In the ninety-ninth year of Abram’s life God again appears to
him, announces his name as GOD ALMIGHTY, and commands him to
walk perfectly before him, 1;
proposes to renew the covenant, 2.
Abram’s prostration, 3.
The covenant specified, 4.
Abram’s name changed to ABRAHAM, and the reason given, 5.
The privileges of the covenant enumerated, 6-8.
The conditions of the covenant to be observed, not only by
Abraham, but all his posterity, 9.
Circumcision appointed as a sign or token of the covenant, 10, 11.
The age at which and the persons on whom this was to be
performed, 12, 13.
The danger of neglecting this rite, 14.
Sarai’s name changed to SARAH, and a particular promise made
to her, 15, 16.
Abraham’s joy at the prospect of the performance of a matter
which, in the course of nature, was impossible, 17.
His request for the preservation and prosperity of Ishmael, 18.
The birth and blessedness of Isaac foretold, 19.
Great prosperity promised to Ishmael, 20.
But the covenant to be established not in his, but in Isaac’s
posterity, 21.
Abraham, Ishmael and all the males in the family circumcised, 23-27
NOTES ON CHAP. XVII
Verse 1. The Lord appeared to Abram] See Clarke on Ge 15:1.
I am the Almighty God] ani El shaddai, I am God all-sufficient; from shadah, to shed, to pour out. I am that God who pours out blessings, who gives them richly, abundantly, continually.
Walk before me] hithhallech lephanai, set thyself to walk – be firmly purposed, thoroughly determined to obey, before me; for my eye is ever on thee, therefore ever consider that God seeth thee. Who can imagine a stronger incitement to conscientious, persevering obedience?
Be thou perfect.] vehyeh thamim, and thou shalt be perfections, i.e., a together perfect. Be just such as the holy God would have thee to be, as the almighty God can make thee and live as the all-sufficient God shall support thee; for he alone who makes the soul holy can preserve it in holiness. Our blessed Lord appears to have had these words pointedly in view, Mt 5:48: , Ye SHALL BE perfect, as your Father who is in heaven is perfect. But what does this imply? Why, to be saved from all the power, the guilt, and the contamination of sin. This is only the negative part of salvation, but it has also a positive part; to be made perfect – to be perfect as our Father who is in heaven is perfect, to be filled with the fulness of God, to have Christ dwelling continually in the heart by faith, and to be rooted and grounded in love. This is the state in which man was created, for he was made in the image and likeness of God. This is the state from which man fell, for he broke the command of God. And this is the state into which every human soul must be raised, who would dwell with God in glory; for Christ was incarnated and died to put away sin by the sacrifice of himself. What a glorious privilege! And who can doubt the possibility of its attainment, who believes in the omnipotent love of God, the infinite merit of the blood of atonement, and the all-pervading and all-purifying energy of the Holy Ghost? How many miserable souls employ that time to dispute and cavil against the possibility of being saved from their sins, which they should devote to praying and believing that they might be saved out of the hands of their enemies! But some may say, “You overstrain the meaning of the term; it signifies only, be sincere; for as perfect obedience is impossible, God accepts of sincere obedience.” If by sincerity the objection means good desires, and generally good purposes, with an impure heart and spotted life, then I assert that no such thing is implied in the text, nor in the original word; but if the word sincerity be taken in its proper and literal sense, I have no objection to it. Sincere is compounded of sine cera, “without wax;” and, applied to moral subjects, is a metaphor taken from clarified honey, from which every atom of the comb or wax is separated. Then let it be proclaimed from heaven, Walk before me, and be SINCERE! purge out the old leaven, that ye may be a new lump unto God; and thus ye shall be perfect, as your Father who is in heaven is perfect. This is sincerity. Reader, remember that the blood of Christ cleanseth from all sin. Ten thousand quibbles on insulated texts can never lessen, much less destroy, the merit and efficacy of the great Atonement.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I am the Almighty God, who can do all that I have promised, or shall promise to time, and whatsoever pleaseth me; and therefore do thou firmly believe all my words.
Walk before me as becomes one in the presence of thy Lord, and Judge, and Rewarder, being careful to please and obey me in all things, and depending upon me for thy well-doing and well-being. See the same phrase, Gen 48:15; 1Ki 8:25; Psa 116:9.
And be thou perfect, i.e. sincere, universal, and constant in my belief of my promises, and obedience to my commands. See Gen 6:9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. Abram . . . ninety years old andninethirteen years after the birth of Ishmael [Ge16:16]. During that interval he had enjoyed the comforts ofcommunion with God but had been favored with no special revelation asformerly, probably on account of his hasty and blameable marriagewith Hagar.
the Lord appearedsomevisible manifestation of the divine presence, probably the Shekinahor radiant glory of overpowering effulgence.
I am the Almighty Godthename by which He made Himself known to the patriarchs (Ex6:3), designed to convey the sense of “all-sufficient”(Psa 16:5; Psa 16:6;Psa 73:25).
walk . . . and . . .perfectupright, or sincere (Ps51:6) in heart, speech, and behavior.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when Abram was ninety years old and nine,…. Which was thirteen years after the birth of Ishmael last mentioned; so many years more it was before be is expressly told he should have a son by Sarai, or had the promise of Isaac, which was for the trial of his faith; and his age is here observed, that the power of God might be more manifest in fulfilling his promise, and giving him a son by Sarai:
the Lord appeared to Abram; in a visible manner, in an human form very probably, even the Logos, the Word and Son of God: it seems as if the Lord had not appeared to him since the birth of Ishmael, until this time; and if so, it may be thought to be a correction of him for listening to the voice of his wife in marrying Hagar, without asking counsel of God:
and said unto him, I [am] the Almighty God; as the Word of God is, as appears by his creation of all things, his in sustaining of them, his government of the church, his redemption of it, and preservation of his people safe to glory, see Re 1:8; and this epithet is very appropriate here, when the Lord was about to give out a promise of a son to Abram and Sarai, so much stricken in years. Some render it “all sufficient” c, as Jehovah is, sufficient in and of himself, and for himself, and stands in no need of any, or of anything from another; and has a sufficiency for others, both in a way of providence and grace:
walk before me: not as though Abram had not so walked, or had discontinued his walk before God, but that he would go on to walk by faith in a dependence on him for everything he wanted, both with respect to things temporal and spiritual; and to walk in all his commandments and ordinances, that he either had given, or should give him; and all this as in his presence, and under his watchful eye, that sees and observes all things, and before whom all things are naked and open, as all are to the essential Word of God, Heb 4:12;
and be thou perfect: upright and sincere in acts of faith, and in duties of religion, and go on to perfection; which though a sinless one is not attainable in this life, is desirable, and is to be had in Christ, though not in ourselves: but here it chiefly denotes an holy and unblamable life and conversation, which though not entirely free from sin, yet without any notorious ones, which bring dishonour to God, and disgrace upon a man’s character and profession, see Ge 6:9. This respects not perfection in his body or flesh, as the Targum of Jonathan paraphrases it, through circumcision, by which the Jews d fancy Abram became perfect, but was not till circumcised.
c “Deus sufficiens”, Cocceius; so Jarchi and Ainsworth. d Jarchi in loc. Pirke Eliezer, c. 29. Misn. Nedarim, c. 13. sect. 11.
Fuente: John Gill’s Exposition of the Entire Bible
The covenant had been made with Abram for at least fourteen years, and yet Abram remained without any visible sign of its accomplishment, and was merely pointed in faith to the inviolable character of the promise of God. Jehovah now appeared to Him again, when he was ninety-nine years old, twenty-four years after his migration, and thirteen after the birth of Ishmael, to give effect to the covenant and prepare for its execution. Having come down to Abram in a visible form (Gen 17:22), He said to him, “ I am El Shaddai (almighty God): walk before Me and be blameless.” At the establishment of the covenant, God had manifested Himself to him as Jehovah (Gen 15:7); here Jehovah describes Himself as El Shaddai, God the Mighty One. : from to be strong, with the substantive termination ai, like the festal, the old man, the thorn-grown, etc. This name is not to be regarded as identical with Elohim, that is to say, with God as Creator and Preserver of the world, although in simple narrative Elohim is used for El Shaddai, which is only employed in the more elevated and solemn style of writing. It belonged to the sphere of salvation, forming one element in the manifestation of Jehovah, and describing Jehovah, the covenant God, as possessing the power to realize His promises, even when the order of nature presented no prospect of their fulfilment, and the powers of nature were insufficient to secure it. The name which Jehovah thus gave to Himself was to be a pledge, that in spite of “his own body now dead,” and “the deadness of Sarah’s womb” (Rom 4:19), God could and would give him the promised innumerable posterity. On the other hand, God required this of Abram, “ Walk before Me (cf. Gen 5:22) and be blameless ” (Gen 6:9). “Just as righteousness received in faith was necessary for the establishment of the covenant, so a blameless walk before God was required for the maintenance and confirmation of the covenant.” This introduction is followed by a more definite account of the new revelation; first of the promise involved in the new name of God (Gen 17:2-8), and then of the obligation imposed upon Abram (Gen 17:9-14). “ I will give My covenant, ” says the Almighty, “ between Me and thee, and multiply thee exceedingly.” signifies, not to make a covenant, but to give, to put, i.e., to realize, to set in operation the things promised in the covenant – equivalent to setting up the covenant (cf. Gen 17:7 and Gen 9:12 with Gen 9:9). This promise Abram appropriated to himself by falling upon his face in worship, upon which God still further expounded the nature of the covenant about to be executed.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Covenant with Abraham Renewed. | B. C. 1898. |
1 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. 2 And I will make my covenant between me and thee, and will multiply thee exceedingly. 3 And Abram fell on his face: and God talked with him, saying,
Here is, I. The time when God made Abram this gracious visit: When he was ninety-nine years old, full thirteen years after the birth of Ishmael. 1. So long, it should seem, God’s extraordinary appearances to Abram were intermitted; and all the communion he had with God was only in the usual was of ordinances and providences. Note, There are some special comforts which are not the daily bread, no, not of the best saints, but they are favoured with them now and then. On this side heaven they have convenient food, but not a continual feast. 2. So long the promise of Isaac was deferred. (1.) Perhaps to correct Abram’s over-hasty marrying of Hagar. Note, The comforts we sinfully anticipate are justly delayed. (2.) That Abram and Sarai being so far stricken in age God’s power, in this matter, might be the more magnified, and their faith the more tried. See Deu 32:36; Joh 11:6; Joh 11:15. (3.) That a child so long waited for might be an Isaac, a son indeed, Isa. liv. 1.
II. The way in which God made this covenant with him: The Lord appeared to Abram, in the shechinah, some visible display of God’s immediate glorious presence with him. Note, God first makes himself known to us, and gives us a sight of him by faith, and then takes us into his covenant.
III. The posture Abram put himself into upon this occasion: He fell on his face while God talked with him, v. 3. 1. As one overcome by the brightness of the divine glory, and unable to bear the sight of it, though he had seen it several times before. Daniel and John did likewise, though they were also acquainted with the visions of the Almighty, Dan 8:17; Dan 10:9; Dan 10:15; Rev 1:17. Or, 2. As one ashamed of himself, and blushing to think of the honours done to one so unworthy. He looks upon himself with humility, and upon God with reverence, and, in token of both, falls on his face, putting himself into a posture of adoration. Note, (1.) God graciously condescends to talk with those whom he takes into covenant and communion with himself. He talks with them by his word, Prov. vi. 22. He talks with them by his Spirit, John xiv. 26. This honour have all his saints. (2.) Those that are admitted into fellowship with God are, and must be, very humble and very reverent in their approaches to him. If we say we have fellowship with him, and the familiarity breeds contempt, we deceive ourselves. (3.) Those that would receive comfort from God must set themselves to give glory to God and to worship at his footstool.
IV. The general scope and summary of the covenant laid down as the foundation on which all the rest was built; it is no other than the covenant of grace still made with all believers in Jesus Christ, v. 1. Observe here,
1. What we may expect to find God to us: I am the Almighty God. By this name he chose to make himself known to Abram rather than by his name Jehovah, Exod. vi. 3. He used it to Jacob, Gen 28:3; Gen 43:14; Gen 48:3. It is the name of God that is mostly used throughout the book of Job, at least in the discourses of that book. After Moses, Jehovah is more frequently used, and this, El-shaddai, very rarely; it bespeaks the almighty power of God, either, (1.) As an avenger, from sdh he laid waste, so some; and they think God took this title from the destruction of the old world. This is countenanced by Isa. xiii. 6, and Joel i. 15. Or, (2.) As a benefactor s for asr who, and dy sufficient. He is a God that is enough; or, as our old English translation reads it here very significantly, I am God all-sufficient. Note, The God with whom we have to do is a God that is enough. [1.] He is enough in himself; he is self-sufficient; he has every thing, and he needs not any thing. [2.] He is enough to us, if we be in covenant with him: we have all in him, and we have enough in him, enough to satisfy our most enlarged desires, enough to supply the defect of every thing else, and to secure to us a happiness for our immortal souls. See Psa 16:5; Psa 16:6; Psa 73:25.
2. What God requires that we should be to him. The covenant is mutual: Walk before me, and be thou perfect, that is, upright and sincere; for herein the covenant of grace is well-ordered that sincerity is our gospel perfection. Observe, (1.) That to be religious is to walk before God in our integrity; it is to set God always before us, and to think, and speak, and act, in every thing, as those that are always under his eye. It is to have a constant regard to his word as our rule and to his glory as our end in all our actions, and to be continually in his fear. It is to be inward with him, in all the duties of religious worship, for in them particularly we walk before God (1 Sam. ii. 30), and to be entire for him, in all holy conversation. I know no religion but sincerity. (2.) That upright walking with God is the condition of our interest in his all-sufficiency. If we neglect him, or dissemble with him, we forfeit the benefit and comfort of our relation to him. (3.) A continual regard to God’s all-sufficiency will have a great influence upon our upright walking with him.
Fuente: Matthew Henry’s Whole Bible Commentary
GENESIS – CHAPTER SEVENTEEN
Verses 1-8:
Verse 1: This event occurred thirteen years after the birth of Ishamel. During this time there was no recorded visitation from Jehovah.
Here Jehovah reveals Himself to Abram in a different aspect than before. The circumstances: the advanced age of both Abram and Sarai, and the fact that the promised son had not yet been born. There must be supernatural nourishment and blessing to make this promise a reality. Thus the name, “Almighty God,” is El Shaddai, from the root word meaning “mother’s breast,” or the Source of all nourishment and power. Sept. pantokrator, the one possessing all strength or power, who is able to realize His promises even though the course of nature gives no prospect of fulfillment. Abram and Sarai need not despair, though according to nature Sarai was past childbearing age.
“Perfect” is tammim (Sept. teleios), meaning complete, fully mature. The term does not denote sinless.
Verse 2: “My covenant” does not refer to an additional covenant to the one previously made. It intimates that the earlier covenant made years ago was now about to be fulfilled.
Verses 3, 4: “Abram fell on his face” in reverence, awe, and devotion, see Ge 24:52; Nu 16:22.
“God,” Elohim, the third name of Deity in as many verses: Here God renews His covenant with Abram, that he would become father of many nations.
History confirms the fulfillment of this promise. In addition to the nation Israel, many other nations claim Abram as their father. These include the various Arab nations of today, descendants from Ishmael, and from Esau.
Verse 5: God changed Abram’s name to Abraham. It was not an uncommon practice in ancient times that one’s name should be changed at some momentous event. God changed Jacob’s name to Israel to denote a new relationship, and a new aspect of the covenant. “Abram” means “father of elevation,” or “high (exalted father).” “Abraham” means “father of a multitude.”
Abram’s name was changed by the addition of he, the fifth letter of the Hebrew alphabet. In Bible numerics, “five is the number of grace. In the change of his name to Abraham, God confirmed that the fulfillment of His covenant would be according to grace, not works (see Ro 4:16).
Verse 6: This promise was fulfilled through the descendants of Ishamel, of Keturah, of Esau (the Edomites), and of Israel. Furthermore, the descendants of Abraham would include those of royal lineage, as David, Solomon, etc.
Verse 7: This was not the formation of God’s covenant with Abraham, but the re-confirmation. At each restatement or reconfirmation, God revealed more of its various aspects. This covenant is to be “everlasting,” literally, “a covenant of eternity.” Use of the Name Elohim implies all saving benefits, and is a clear indication of the spiritual nature of the Abrahamic covenant.
Verse 8: Abraham lived in the Land as a “stranger,” a sojourner, or temporary resident. This land was at that time inhabited by the sensual and notorious descendants of Ham through Canaan, would one day belong to Abraham’s literal descendants as an everlasting possession, a “possession of eternity,” (For the boundaries of this possession, see ch. 15.)
Fuente: Garner-Howes Baptist Commentary
1. And when Abram was ninety years old and nine Moses passes over thirteen years of Abram’s life, not because nothing worthy of remembrance had in the meantime occurred; but because the Spirit of God, according to his own will, selects those things which are most necessary to be known. He purposely points out the length of time which had elapsed from the birth of Ishmael to the period when Isaac was promised, for the purpose of teaching us that he long remained satisfied with that son who should, at length, be rejected, and that he was as one deluded by a fallacious appearance. Meanwhile, we see in what a circuitous course the Lord led him. It was even possible that he brought this delay upon himself by his own fault, in having precipitately entered into second nuptials; yet as Moses declares no such thing, I leave it undetermined. Let it suffice to accept what is certain; namely, that Abram being contented with his only son, ceased to desire any other seed. The want of offspring had previously excited him to constant prayers and sighings; for the promise of God was so fixed in his mind, that he was ardently carried forward to seek its fulfillment. And now, falsely supposing that he had obtained his wish, he is led away by the presence of his son according to the flesh, from the expectation of a spiritual seed. Again the wonderful goodness of God shows itself, in that Abram himself is raised, beyond his own expectation and desire, to a new hope, and he suddenly hears, that what it never came into his mind to ask, is granted unto him. If he had been daily offering up importunate prayers for this blessing, we should not so plainly have seen that it was conferred upon him by the free gift of God, as when it is given to him without his either thinking of it or desiring it. Before however we speak of Isaac, it will repay our labor, to notice the order and connection of the words.
First, Moses says that the Lord appeared unto him, in order that we may know that the oracle was not pronounced by secret revelation, but that a vision at the same time was added to it. Besides the vision was not speechless, but had the word annexed, from which word the faith of Abram might receive profit. Now that word summarily contains this declaration, that God enters into covenant with Abram: it then unfolds the nature of the covenant itself, and finally puts to it the seal, with the accompanying attestations.
I am the Almighty God (400) The Hebrew noun El, which is derived from power, is here put for God. The same remark applies to the accompanying word שדי ( shaddai,) as if God would declare, that he had sufficient power for Abram’s protection: because our faith can only stand firmly, while we are certainly persuaded that the defense of God is alone sufficient for use and can sincerely despise everything in the world which is opposed to our salvation. God, therefore, does not boast of that power which lies concealed within himself; but of that which he manifests towards his children; and he does so, in order that Abram might hence derive materials for confidence. Thus, in these words, a promise is included.
Walk before me The force of this expression we have elsewhere explained. In making the covenant, God stipulates for obedience, on the part of his servant. Yet He does not in vain prefix the declaration that he is ‘the Almighty God,’ and is furnished with power to help his own people: because it was necessary that Abram should be recalled from all other means of help, (401) that he might entirely devote himself to God alone. For no one will ever retake himself to God, but he who keeps created things in their proper place, and looks up to God alone. Where, indeed, the power of God has been once acknowledged, it ought so to transport us with admiration, and our minds ought so to be filled with reverence for him, that nothing should hinder us from worshipping him. Moreover, because the eyes of God look for faith and truth in the heart, Abram is commanded to aim at integrity. For the Hebrews call him a man of perfections, who is not of a deceitful or double mind, but sincerely cultivates rectitude. In short, the integrity here mentioned is opposed, to hypocrisy. And surely, when we have to deal with God, no place for dissimulation remains. Now, from these words, we learn for what end God gathers together for himself a church; namely, that they whom he has called, may be holy. The foundation, indeed, of the divine calling, is a gratuitous promise; but it follows immediately after, that they whom he has chosen as a peculiar people to himself, should devote themselves to the righteousness of God. (402) For on this condition, he adopts children as his own, that he may, in return, obtain the place and the honor of a Father. And as he himself cannot lie, so he rightly demands mutual fidelity from his own children. Wherefore, let us know, that God manifests himself to the faithful, in order that they may live as in his sight; and may make him the arbiter not only of their works, but of their thoughts. Whence also we infer, that there is no other method of living piously and justly than that of depending upon God.
(400) אל שדי, ( El Shaddai,) a title of Jehovah, apparently of plural form, Gesenius calls it the plural of majesty. It seems chiefly intended to convey the notion of Omnipotence. Some render the words, ‘God all sufficient; ‘but the original root of שדי conveys the notion, rather of overwhelming, than of sustaining power. The word is therefore better rendered, as in our version, Almighty. It corresponds with the Greek παντοκράτωρ, and with the Latin Omnipotens. — Ed
(401) “ Ab aliis omnibus.” “ De tous autres moyens.” “From all other means.” — French Tr
(402) “ Yield yourselves unto God, as those that are alive from the dead and your members as instruments of righteousness unto God.” Rom 6:13. — Ed
Fuente: Calvin’s Complete Commentary
ABRAHAMTHE FRIEND OF GOD
Gen 11:10 to Gen 25:10.
ONE week ago we gave this hour to a study in Genesis, our subject being, The Beginnings. The birds-eye view of ten chapters and ten verses brought us to Babel, and impressed upon us the many profitable lessons that come between the record of creation and the report of confusion.
Beginning with the 10th verse of the 11th chapter of Genesis (Gen 11:10), and concluding with the 10th verse of the 25th chapter (Gen 25:10), we have the whole history of Abraham, the friend of God; and while other important persons, such as Sarai, Hagar, Lot, Pharaoh, Abimelech, Isaac, Rebecca and even Melchisedec appear in these chapters, Abraham plays altogether the prominent part, and aside from Melchisedec, the High Priest, is easily the most important person, and the most interesting subject presented in this inspired panorama. It may be of interest to say that Abraham lived midway between Adam and Jesus, and such was his greatness that the Chaldeans, East Indians, Sabeans and Mohammedans all join with the Jew in claiming to be the offspring of Abraham; while it is the Christians proud boast that he is Abrahams spiritual descendant.
It is little wonder that all these contend for a kinship with him whom God deigns to call His friend. The man who is a friend of God is entitled to a large place in history. Fourteen chapters are none too many for his record; and hours spent in analyzing his character and searching for the secrets of his success are hours so employed as to meet the Divine approval.
The problem is how to so set Abrahams history before you as to make it at once easy of comprehension, and yet thoroughly impress its lessons. In trying to solve that question it has seemed best to call attention to
THE CALL AND THE COVENANT.
Now the Lord had said unto Abraham, Get thee out of thy country, and from thy kindred, and from thy fathers house, unto a land that I will show thee, and I will make of thee a great nation, and I will bless thee, and make thy name great, and thou shalt be a blessing; and I will bless them that bless thee, and curse him that curseth thee, and in thee shall all the families of the earth be blessed (Gen 12:1-3).
Did you ever stop to think of the separations involved in this call?
It meant a separation from home. From thy fathers house. How painful that call is, those of us who have passed through it perfectly understand; and yet many of us have gone so short a distance from home, or else have made the greater journey with such extended stops, that we know but little how to sympathize with Abrahams more effective separation from that dear spot. To go from Chaldea to Canaan in that day, from a country with which he was familiar to one he had never seen; and from a people who were his own, to sojourn among strangers, was every whit equal to William Careys departure from England for India. But as plants and flowers have to be taken from the hot-bed into the broad garden that they may best bring forth, so God lifts the subject of His affection from the warm atmosphere of home-life and sets him down in the far field that he may bring forth fruit unto Him; hence, as is written in Hebrews, Abraham had to go out, not knowing whither he went.
This call also involves separation from kindred. And from thy kindred. In Chaldea, Abram had a multitude of relatives, as the 11th chapter fully shows. Upon all of these, save the members of his own house, and Lot, his brothers son, Abram must turn his back. In the process of time the irreligion of Lot will necessitate also a separation from him. In this respect, Abrahams call is in no whit different from that which God is giving the men and women today. You cannot respond to the call of God without separating yourself from all kin who worship at false shrines; and you cannot make the progress you ought and live in intimate relation with so worldly a professor of religion as was Lot.
We may have marvelled at times that Abraham so soon separated himself from Lot, but the real wonder is that the man of God so long retained his hold upon him. No more difficult task was ever undertaken than that of keeping in the line of service a man who, in the lust of his eyes and the purpose of his heart, has pitched his tent toward Sodom. It is worthy of note that so soon as Abraham was separated from Lot, the Lord said unto him,
Lift up now thine eyes and look from the place that thou art, northward and southward, and eastward and westward, for all the land which thou seest, to thee will I give it and to thy seed forever (Gen 13:14-15).
The men of the broadest view in spiritual things, the men upon whom God has put His choicest blessing, have been from time immemorial men who have separated themselves from idolaters and pretenders that they might be the more free to respond to the call of God, and upon such, God has rested His richest favors.
This call also involves separation from the Gentiles. The Gentiles of Chaldea and the Gentiles of Canaan; from the first he was separated by distance and from the second by circumcision. Gods appeal has been and is for a peculiar people, not that they might be queer, but that He might keep them separatedunspotted from the world. God knows, O so well, how few souls there are that can mingle with the unregenerate crowd without losing their testimony and learning to speak the shibboleth of sinners. Peter was a good man; in some respects greater than Abraham; but Peter in that porch-company was a poor witness for Jesus Christ, while his profanity proved the baneful effect of fellowship with Gods enemies. The call to separation, therefore, is none other than the call to salvation, for if any man love the world, the love of the Father is not in him, for all that is in the world, the lust of the flesh, and the lust of the eyes and the pride of life, is not of the Father but is of the world.
But Gods calls are always attended by
GODS COVENANTS.
As this call required three separations with their sacrifices, so its attendant covenant contained three promised blessings. God never empties the heart without filling it again, and with better things. God never detaches the affections from lower objects without at once attaching them to subjects that are higher; consequently call and covenant must go together.
I will make of thee a great nation. That was the first article in His covenant. To the Jew, that was one of the most precious promises. This ancient people delighted in progeny. The Psalmist wrote, As arrows are in the hand of a mighty man, so are children of the youth. Happy is the man that hath his quiver full of them. They shall not be ashamed, but they shall speak with the enemies in the gate. If our Puritan fathers, few in number and feeble as they were, could have imagined the might and multitude of their offspring, they would have found in the prospect an unspeakable pride, and a source of mighty pleasure. It was because those fathers did, in some measure, imagine the America to come, that they were willing to endure the privations and dangers of their day; but the honor of being fathers of a nation, shared in by a half hundred of them, was an honor on which Abraham had a close corporation, for to him God said,
I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall also thy seed be numbered.
If the heart, parting from parents and home, is empty, the arms into which children have been placed are full; and homesickness, the pain of separation, is overcome when, through the grace of God, one sits down in the midst of his own.
This covenant contained a further promise. I will . . . make thy name great. We may believe that the word great here refers not so much to empty honors as to merited praise. The Jewish conception of such a promise was expressed by Solomon when he said, A good name is rather to be chosen than great riches. And, notwithstanding the fact that our age is guilty of over-estimating the value of riches, men find it difficult to underrate the value of a good name.
Years ago, Jonas Chickering decided to make a better piano than had ever appeared on the market. He spared neither time nor labor in this attempt. His endeavor was rewarded in purity and truthfulness of tone as well as in simplicity of plan, and there came to him the ever-attendant result of success. His name on a piano was that instruments best salesman.
A Massachusetts man, seeing this, went to the Massachusetts legislature and succeeded in getting them to change his name to Chickering, that he might put it upon his own instruments.
As Marden said when referring to this incident, Character has a commercial value.
And, when God promised Abraham to make his name great, He bestowed the very honor which men most covet to this hour.
But the climax of His covenant is contained in this last sentence, In thee shall all the families of the earth be blest. That is the honor of honors! That is the success of all successes! That is the privilege of all privileges!
When Mr. Moody died some man said, Every one of us has lost a friend, and that speaker was right, for there is not a man in America who has not enjoyed at least an opportunity to be better because Moody lived. No matter whether the individual had ever seen him or no; had ever read one of his sermons or no; yet the tidal waves of Moodys work have rolled over the entire land, over many lands for that matter, and even the most ignorant and debased have breathed the better atmosphere on account of him. George Davis claims that Moody traveled a million miles, and addressed a hundred million people, and dealt personally with 750,000 individuals! I think Davis claim is an overstatement, and yet these whom he touched personally are only a tithe of the multitudes blessed indirectly by that evangelism for which Moody stood for forty years. If today I could be privileged to make my choice of the articles of this covenant, rather than be the father of a great nation, rather than enjoy the power of a great name, I would say, Give me the covenant that through me all the nations of the earth should be blessed. Such would indeed be the crowning glory of a life, and such ought to be the crowning joy of a true mans heart.
In the next place, I call your attention to
ABRAHAMS OBEDIENCE AND BLUNDERS.
His obedience was prompt No sooner are the call and covenant spoken than we read,
So Abraham departed as the Lord had spoken unto him (Gen 12:4).
In that his conduct favorably contrasted with the behavior of some other of the Old Testaments most prominent men. Moses was in many respects a model, but he gave himself to an eloquent endeavor to show God that He was making a mistake in appointing him Israels deliverer. Elijah at times indulged in the same unprofitable controversy, and the story of Jonahs criticism of the Divine appointment will be among our later studies. I am confident that Abraham brings before every generation a much needed example in this matter. In these days, men are tempted to live too much in mathematics and to regard too lightly Gods revelations of duty. That is one of the reasons why many pulpits are empty. That is one of the reasons why many a Sunday School class is without a teacher. That is the only reason why any man in this country can say with any show of truthfulness, No man careth for my soul. If the congregations assembled in Gods sanctuary should go out of them, as Abram departed from his home in Haran, to fulfil all that the Lord had spoken unto them, the world would be turned upside down in a fortnight, and Christ would quickly come.
In his obedience Abraham was steadfast also. There are many men who respond to the calls of God; there are only a few who remain faithful to those calls through a long and busy life. There were battles ahead for Abram. There were blunders in store for Abram. There were bereavements and disappointments to come. But, in spite of them all, he marched on until God gathered him to his people. I thank God that such stedfastness is not wholly strange at the present time. When we see professors of religion proving themselves shallow and playing truant before the smaller trials, and we are thereby tempted to join in Solomons dyspeptic lament, All is vanity and vexation of spirit, it heartens one to remember the history that some have made and others are making. Think of Carey and Judson, Jewett and Livingstone, Goddard and Morrison, Clough and Ashmoremen who, through long years, deprivations and persecutions, proved as faithful as was ever Abraham; and so, long as the world shall stand, stedfastness in obedience to the commands of God will be regarded highly in Heaven. Why is it that we so much admire the company of the apostles, and why is it that we sing the praises of martyrs? They withstood in the evil day, and having done all, stood.
Again, Abrams obedience was inspired by faith.
When he went out from Chaldea to come into Canaan, he was not yielding to reason but walking according to revelation. His action was explained in the sentence, He believed in the Lord. Joseph Parker commenting on the world believed as here employed says, This is the first time the word believed occurs in the Bible. * * * * What history opens in this one word. Abram nourished and nurtured himself in God. * * * * He took the promise as a fulfilment. The word was to him a fact. The stars had new meanings to him, as, long before, the rainbow had to Noah. Abram drew himself upward by the stars. Every night they spoke to him of his posterity and of his greatness. They were henceforward not stars only but promises and oaths and blessings.
One great need of the present-day church is a truer trust in God. Oh, for men who like Columbus can let the craft of life float out on the seas of thought and action, and look to the starry heavens for the guidance that shall land them upon newer and richer shores! Oh, for men that will turn their ears heavenward to hear what God will say, and even though His commissions contain sacrifice will go about exercising it! Such men are never forgotten by the Father. We are not surprised to hear Him break forth in praise of Abraham, saying,
Because thou hast done this thing, and hast not withheld thy son, thine only son, m blessing 1 will bless thee, and multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gates of the enemy, and in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice.
No sacrifice made in faith is ever forgotten, and when Gods rewards for service are spoken, good men always regard them more than sufficient. If you could call up today the souls of Carey, Judson, Livingstone and Morrison, and assemble Clough, Ashmore, Taylor, Powell, Clark, Richards and a hundred others worthy to stand with them, and ask them the question Has God failed in any particular to keep with you any article of His covenant? they would answer in a chorus, No. And has God more than met the expectations of your faith? they would reply without dissent, Yes. As He was faithful to our father Abraham, so He is faithful to the present-day servant.
And yet Abraham, the obedient, was
GUILTY OF BLUNDERING.
Twice he lied, and the third time he approached the utmost limits of truth. He told Sarai to say she was his sister. She was his half-sister, and so he thought to excuse himself by dissembling and keeping back a part. But a lie is not a question of words and phrases! It may be acted as easily as spoken! When God comes to make a report upon your conduct and mine, dissembling will be labeled falsehood, for God does not cover up the sins of men. Somebody has asked, Do you suppose, if the Bible had been written by some learned Doctor, revised by a committee of some eminent scholars, and published by some great ecclesiastical society, we would ever have heard of Noahs drunkenness, of Abrams deception, of Lots disgrace, of Jacobs rascality, of the quarrel between Paul and Barnabas, or of Peters conduct on the porch? Not at all. But when the Almighty writes a mans life, He tells the truth about him.
I heard a colored preacher at Cincinnati say, The most of us would not care for a biography of ourselves, if God was to be the Author of it. Yet the work of the Recording Angel goes on, and as surely as we read today the report of Abrams blunders, we will be compelled to confront our own. Let us cease, therefore, from sin.
But Abrams few blunders cannot blacken his beautiful record. The luster of his life is too positive to be easily dimmed; and like the sun, will continue to shine despite the spots. Run through these chapters, and in every one of the fourteen you will find some touch of his true life. It was Abraham whose heart beat in sweetest sympathy with the sufferings of Hagar. It was Abraham who showed the most unselfish spirit in separating from Lot and dividing the estate. It was Abraham who opened his door to strangers in a hospitality of which this age knows all too little. It was Abram who overcame the forces of the combined kings and snatched Lot out of their hands. It was Abraham whose prayers prevailed with God in saving this same weakkneed professor out of Sodom. It was Abraham who trusted God for a child when Nature said the faith was foolish. It was Abraham who offered that same child in sacrifice at the word, not halting because of his own heart-sufferings. It was Abraham who mourned Sarahs death as deeply as ever any bereft bride felt her loss.
The more I search these chapters, the more I feel that she was right who wrote, A holy life has a voice. It speaks when the tongue is silent and is either a constant attraction or a continued reproof. Put your ear close to these pages of Genesis, and if Abraham does not whisper good to your heart, then be sure that your soul is dead and you are yet in your sins.
There remains time for but a brief review of these fourteen chapters in search of
THEIR TYPES AND SYMBOLS
Abrams call is a type of the Church of Christ. The Greek word for Church means the called-out. Separation from the Chaldeans was essential to Abrams access to the Father, and separation from the world is essential to the Churchs access to God and also essential to its exertion of an influence for righteousness. I believe Dr. Gordon was right when, in The Two-Fold Life he said, The truest remedy for the present-day naturalized Christianity and worldly consecration is to be found in a strenuous and stubborn non-conformity to the world on the part of Christians. With the most unshaken conviction, we believe that the Church can only make headway, in this world, by being loyal to her heavenly calling. Towards Ritualism her cry must be not a rag of popery; towards Rationalism, not a vestige of whatsoever is not of faith; and towards
Secularism, not a shred of the garment spotted by the flesh. The Bride of Christ can only give a true and powerful testimony in this world as she is found clothed with her own proper vesture even the fine linen clean and white, which is the righteousness of the saints.
Isaacs offering is a type of Gods gift of Jesus. He was an only son and Abraham laid him upon the altar of sacrifice. And, if one say that he fails as a type because he passed not through the experience of death, let us remember what is written into Heb 11:17 following,
By faith Abraham when he was tried, offered up Isaac; and he that had received the promises offered up his only begotten son, *** accounting that God was able to raise him up even from the dead, from whence also he received him, in a figure.
It might be written in Scripture, Abraham so believed God that he gave his only begotten son, for Gods sake. It is written in Scripture, God so loved the world that He gave His only Begotten Son that whosoever believeth in Him should not perish, but have everlasting life.
Melchisedec is a type of our High Priest, Jesus Christ. His record in Gen 14:18-20 is brief, but the interpretation of his character in Hebrews 7 presents him as either identical with the Lord Himself, or else as one whose priesthood is the most perfect type of that which Jesus Christ has performed, and performs today for the sons of men.
In Sodom, we find the type of the days of the Son of Man. Of it the Lord said,
Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me.
Jesus Christ referred to that city and likened its condition to that which should obtain upon the earth at the coming of the Son of Man, saying, As it was in the days of Lot, they did eat; they drank; they bought; they sold; they planted; they builded; but the same day that Lot went out of Sodom, it rained fire and brimstone from heaven and destroyed them all, even thus shall it be in the day when the Son of Man is revealed.
The newspapers some time ago reported great religious excitement in a Southern city through the work of two evangelists. Doctors said, We will prescribe no more liquor for patients, druggists said, We will sell no more liquor as a beverage; gamblers gave up their gambling; those called the toughs of the town turned to the Lord; the people of means put off their jewels, changed their frivolous clothes to plainer style; and wherever one went he heard either the singing of hymns or the utterance of prayers, and a great newspaper said this had all come about because the people in that little college town expected the speedy return of Christ. You may call it fanaticism, if you will, and doubtless there would be some occasion, and yet call it what you may, this sentence will remain in the Scriptures, Therefore, be ye also ready, for in such an hour as ye think not, the Son of Man cometh.
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL NOTES.
Gen. 17:1. The Lord.] Heb. Jehovah, the Author of existence and performancethe Covenant God. Almighty God. Heb. El Shaddai. El, the name for God, which signifies strong, eternal, absolute. Shaddai. From a verb signifying to be strongto destroy. Hence the Irresistible One, able to make and to destroythe Almighty. This is the name which expresses Gods Almightiness, and by which He says He was known to the patriarchs, rather than by the Covenant name Jehovah (Exo. 6:3). This name is found six times in Genesis, and thirty-one times in the book of Job. This compound name in both parts expresses the Divine Majesty and All-Sufficiency, and impresses us with His sovereign ability to perform all He had promised. (Jacobus.) Walk before Me. Heb. expresses the idea emphatically, Set thyself to walk. Perfect. Not sincere merely, unless in the primitive sense of duty; but complete, upright, holynot only in walk, but in heart. (Murphy.) Holiness is the thing intended.
Gen. 17:2. I will make My covenant.] Not in the sense of now originating it, for which the Heb. expression is to cut a covenant (ch. Gen. 15:18). The verb employed here means, I will grant, fix, or establish My covenantcarry into effect provisions already expressed. There was now to be a further development: the covenant was to be sealed. Multiply thee. The blessing of the seed, more than the promise of land on the previous occasion.
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 17:1-2
PREPARATION FOR FRESH SPIRITUAL PRIVILEGES
The course of Abrahams life is truly the path of the just, shining more and more unto the perfect day. God is about to show him greater thingsto open the full blessings of His Covenant. In the believers history, the richest and best things are kept till the last. Before God bestows them He prepares the mind and heart for their reception, and chiefly (as in this instance) in two ways:
I. Divine visitation. The Lord appeared to Abram. He made the patriarch sensible of His presence, and revealed His awful majesty as far as it could be endured by mortal sight. This was a specially favoured saint, for he had an exalted perception of God, permitted only to a few; and yet in the case of every believer there are times when God evidently appears. There is such a feeling of the Divine presence before we are about to receive distinguished favours. Thus we are prepared by awe and reverence for fresh gifts of goodness and mercy. But, as it was with Abraham, there is often something in our past history, some prolonged trouble or perplexity, so that we stand in special need of the comfort of a Divine visitation.
1. To reward long trial and patience. Abram had waited for thirteen years in much perplexity as to what the Providence of God really meant for him. The promise had once seemed near, but the trials of time had brought strange misgivings. The tried saint was still looking towards some undefined blessing in the future. His heart was growing sick with hope deferred. Then God visits him to put a period to the sore trial of his patience. God visits those who wait for Him.
2. To reveal the Divine purpose more clearly. The dealings of God with Abram were growing more and more strange. He had no open vision. Nothing was perfectly clear. Now God visits him to reveal His purpose more distinctly. The promised blessings are made more definite. New light is thrown upon the future so that it affects the soul like a real and palpable good. Every time God appears it is to give more light. Gods revelation has grown clearer in the successive dispensations of His grace towards mankind.
II. Enlargement and exaltation of the idea of duty. The more we know of God, the more exalted and noble our conception of the duty we owe to Him. Our sense of the holiness of His law increases.
1. We have a clearer idea of the standard of duty. Walk before me. The moral character of God is proposed for our imitation. Human actions are viewed in Scripture, not merely as they affect the well-being of society, but in their relation to the requirements of Gods will. The standard of duty is conformity to the Divine nature. Piety is the constant study and endeavour to please God.
2. We see what is the true evidence of duty. Be thou perfect. Perfect obediencecompleteness of spiritual characterrespect unto all Gods commandmentsthese are the evidences that our duty has been rendered acceptably. The constant aim after perfection is a proof that our piety is real and sincere.
3. We have the Divine encouragements of duty. I am the Almighty God. As we have infinite goodness to furnish us with an idea and an example, so we have infinite power to support us and to give us the necessary strength. He who commands can furnish us with energy for our duty, and is able to reward us afterwards. Hence all things are possible to him that believeth.
WALKING BEFORE GOD
I am the Almighty God; walk before Me, and be thou perfect. These words were spoken to Abraham after his leaving his country in obedience to the Divine command (ch. 12); his giving up his own interest for peace with Lot (ch. 13); his venturing his life to rescue his kinsman (ch. 14); his being met and blessed by Melchizedek, and refreshed and strengthened with bread and wine; his believing the Divine promise, and being justified (ch. 15). They imply
I. A declaration. I am the Almighty God. Whose favour is better than lifeyea, is the greatest good; and whose displeasure is worse than deathyea, is the greatest evil. Who is perfectly able to direct thee in all difficulties, to protect thee in all dangers, to comfort thee in all troubles, and to supply all thy wants. Able to strengthen thee for thy spiritual warfare, for thy duty, and for suffering. Able to work in thee and by thee His whole will, and to raise thee to a state of felicity and glory inconceivable and eternal. Or, All-sufficient, whose favour, and image, and communion with whom are an all-sufficient portion, here and hereafter.
II. A command. Walk before me. To walk before God is, to remember that we are before Him, at all times, in all places, employments, companies; and to think of His omnipresence,that His eye is upon us, and upon all our ways, our thoughts, desires, tempers, words and works, motives and ends,that He is not an unconcerned spectator of our deportment; but is so holy as constantly to approve or disapprove, and to abhor or delight in our spirit or conduct,that He is so just as to determine to punish or reward,that He is so merciful as to forgive, through Christ, all that is past, and so gracious as to be even ready to change our nature at the present, and enable us to live to His glory for the future. It is to have these things in daily recollection; to think, speak, act, etc., under a sense of them; to have an eye to Him in all our walk, as God Almighty and All-sufficient. Is this favour better than life? Then let us value it, and have an eye to it accordingly. Is He able to direct in difficulties, protect in dangers, comfort in troubles, and supply our wants? Then let us look to Him for direction, protection, comfort, and supply of our wants. Is He able to strengthen us for our spiritual warfare and sufferings? Then let us look to Him to do this for us. Is His favour and image, and communion with Him, an all-sufficient portion here and hereafter? Then let us view Him as our chief good, and live constantly, in all our conduct, under a sense of this.
III. A further command, or promise. Be thou perfect, or, Thou shalt be perfect. As a COMMAND it imports, Thou shalt be upright and sincere in all the particulars above mentioned. As a PROMISE, Thou shalt be perfect as thy state and nature can bear. Negatively, not in knowledge, so far as to be free from ignorance, error, mistake; or in holiness, so as to have no infirmity, failing, or defect; or in happiness, so as to have no adversity, pain, reproach, affliction, etc., or so as not to feel such things as evils. But positively perfect in a knowledge of the greatest and most important truths of the Gospel, as far as they are revealed (Heb. 6:1; Eph. 4:14). In holiness, so as both to have power over sin, and deliverance from all those tempers, words, and works that are known to be evil; and also to have faith, hope, love, humility, and all other graces in lively and vigorous exercise. In happiness, so as to receive all trials, etc., in faith, hope, patience, and resignation, and to find God a sufficient portion.
The readiest way to this perfection is to walk before God as above described. We shall then see light in His light, and gain a knowledge which shall shine clearer to the perfect day. While steadily contemplating the holiness of God, as revealed by His spirit, we shall not only adore, but abase ourselves before Him (Job. 42:6), and see our need of conformity to Him. Also, while regarding His mercy and faithfulness, we shall obtain encouragement to trust in Him, and by faith in His promises we are actually made partakers of His holiness. In short, while we walk before Him as the all-sufficient God we shall be blessed with the fulness of His grace and goodness. It is promised in this way. Only let us walk before God, and He will make us perfect.(Rev. J. Bensons Sermons and Plans.)
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 17:1. The several stages in the Patriarchs history are carefully noted. The trials and anxieties of His servant were all known to the Covenant God.
Anxious haste on the part of believers is often accompanied by tarrying on the part of God.
The Almighty shows no haste in His dealings with His people. What seems to us to be delay, is truly no delay with Him. (2Pe. 2:9.)
The longest night of the believers trial has an end. God appears, at last, to console His servants and to reward their faith and patience of hope.
Before the command of holy duty, God speaks His name of power. But for the assurance of Divine grace to help, the thought of our duty would only fill us with dismay. Human systems of morality lay down the lines of conduct, but suggest no sufficient power to enable us to render obedience. Hence their failure to regenerate mankind. But revealed religion tells us of an Almighty God who supports and assures us by His power, so that we can bear our trials and do His will.
Fear not! I will help thee. Fear not! If there were an ant at the door of thy granary, asking for help, it would not ruin thee to give him a grain of thy wheat; and thou art nothing but a tiny insect at the door of My all-sufficiency. I will help thee.(Spurgeon.)
Thus did God appear to Abram, by the name of God Almightythe name most appropriate when He claims the confidence of His people, in giving exceeding great and precious promises, as the name Jehovah is the more significant when He is about to fulfil them. (Exo. 6:3.) In promising, He appeals to His omnipotence; in fulfilling, to His unchangeableness. As God Almighty, able to do whatsoever He says, He calls to a perfect walk before Him. As Jehovah, the same yesterday, to-day, and for ever, He gives warrant for a patient waiting upon Him, till all be accomplished. In the one character, God summons you to begin, or to begin anew, your course. In the other. He encourages you to hold on to the end.(Candlish.)
The Almightiness of God
1. Rebukes our lack of unwavering faith. The announcement of this sacred name may have partly been intended as a rebuke to Abram for his impatience.
2. Teaches us to leave with God all that concerns us. They are in safe keeping, and God can best choose His modes of help, and ways and times of deliverance.
3. Teaches us to practise perfect openness with God. We should disguise nothing from Himlay open our troubles before Him, for He has power to help; and our sins, for He has power to save.
4. Is the remedy against all discouragement. God supports us by His own power, and fulfils all His promises. The righteous possess a Divine strength which increases amidst the decays of nature (Isa. 40:29-31).
To walk before God is
1. To live as in His sight, and under His special inspection.
2. To realise, at all times, His presence and His Providence.
3. To feel the dignity of the godly life. We are not to walk behind him, as if ashamed, but before Him, as conscious of the dignity of our high calling.
4. To feel the constant energy of spiritual life. The light of Gods countenance is upon us, and in that we have life. We cannot fail with the Almighty power behind us.
5. To feel the love of God towards us. Unless there was redeeming love on Gods part, it would be impossible for us to walk before Him. In that alone our souls can live and move.
6. To apprehend Gods love by our faith. This is that power in the soul that lays hold of the Divine fulness. Hence the just shall live by his faith.
Walk constantly, step by step, and keep pace with me. Austin would not, for the gain of a million of worlds, be an atheist for half an hour, because he knew not but God might in that time make an end of him. For, Can two walk together and they not agreed? saith the prophet (Amo. 3:3). Ye cannot serve the Lord, saith Joshua to the people that promised fair (Jos. 24:19), that is, unless ye will serve Him entirely, walk uprightly, as Abram here; walk evenly, without halting or halving with Him. Holiness must run through the whole life, as the warp doth through the woof; all the parts of our line of life must be straight before God. As for such as turn aside to their crooked ways, the Lord shall lead them forth with the workers of iniquitywith openly profane persons, when peace shall be upon Israel (Psa. 125:5), upon all that are Israelites indeed, in whom there is no guile (Joh. 1:27; Psa. 32:2). Surely, as an unequal pulse shows a distempered body, so doth uneven walking an unsound soulsuch as is not verily persuaded that God is all-sufficient, able, and ready to reward the upright, and punish the hypocrite. (Trapp.)
In the command to walk before God, faith and works are brought together. We have the principle of lifethe motive power; and also the results of life. The power of faith, like all other forces, is only known by its effects.
Before my face. The anthropomorphisms of the Scripture. The soul, head, eyes, arm of God, are mentioned in the Bible. The Concordances give all the information anyone needs. It is not difficult to ascertain the meaning of the particular descriptions. His face is His presence in the definiteness and certainty of the personal consciousness (Psalms 139).(Lange.)
Perfect, upright, sincere. Not only must the walk, in its outward aspects, be according to godliness; but the principle by which we are guided must be pure and genuine. The heart is the spring of action.
We can never attain a vigorous spiritual life unless we have the highest aim. Our mark should be the moral nature of God. The Infinite alone can draw out all our powers.
Abram is called to be perfect. This word perfect, or upright, when applied to man, in the Bible, is not absolute, but relative. It relates, for the most part, not to the whole character of a man, but to some one particular feature of his character, some individual grace or virtue specified, in respect of which he is said to be complete or entire, consistent, and sincere. Instances of this use of the word are frequent in the Psalms. Thus, in the concluding words of the thirty-second Psalm, the righteousness or uprightness mentioned has reference to the single duty of confessing sin to God (Gen. 17:1-5), and denotes freedom from guile, or the unreserved openness of a heart unburdening itself, in the full and frank confidence of faith, to God. In Psalms 64, the particular respect in which perfection is ascribed to the man of God (Gen. 17:5), is his inoffensive demeanour towards his enemies. So, again, in Psalms 139, the Psalmist challenges to himself perfection, as a hater of those who hate God (Gen. 17:22)a hater of their principles, their society, their works and wayshating them as God hates them, not personally, but for their wickedness sake; and hating them in that sense, perfectly, with no secret reserve in favour of what may be agreeable or amiable in their sinsno complacency in their company, nor any love of their conversation. In Psalms 101, by undertaking to walk in a perfect way, and with a perfect heart, the Psalmist simply avows his determination to discourage vice and countenance holiness in the ordering of his household and the ruling of his court and kingdom. And in the preparation for the building of the Temple (1Ch. 29:9), David and the people are said to offer gifts to the Lord with a perfect heart, i.e., with a heart perfect, in regard to this act of liberality, as an act springing from no unworthy or dishonestno selfish or self-righteous or superstitious motives, but done with a single eye to the glory of God, the worship of His house, and the honour of His name.(Candlish.)
It is said in classic history, that a statuary, who resolved to cut out of the Parian marble a female figure the most beautiful and graceful the world ever saw, or the poet ever dreamed of, induced all the beauties of Greece to come to him in succession, while he selected from each the feature that was in the highest perfection, and transferred it to the marble on which he was working; and when this beautiful thing was finished, it became the admiration of Greece, and of the utmost bound of Europe. In order to form a perfect character, we need copy none but Christ.(F. F. Trench.)
Oh, how the thought of God attracts
And draws the heart from earth,
And sickens it of passing shows
And dissipating mirth!
God only is the creatures home;
Though long and rough the road,
Yet nothing less can satisfy
The love that longs for God.
Dole not thy duties out to God,
But let thy hand be free:
Look long at Jesus: His sweet blood
How was it dealt to thee?
The perfect way is hard to flesh:
It is not hard to love.
If thou wert sick for want of God,
How swiftly wouldst thou move!
Oh! keep thy conscience sensitive;
No inward token miss;
And go where grace entices thee:
Perfection lies in this.
Be docile to thine unseen Guide;
Love Him as He loves thee:
Faith and obedience are enough,
And thou a saint shalt be.Faber.
Gen. 17:2. My Covenant, which I have already purposed and formally closed. I will grant, carry into effect the provisions of it. Multiply thee. The seed is here identified with the head or parent seat of life. The seed now comes forward as the prominent benefit of the covenant.(Murphy).
The covenant blessing of the seed, is a higher and greater one than that of land, which was promised on former occasions. In the progress of revelation, Gods gracious designs towards mankind assume, at each successive step, a nobler form. God is ever giving us greater things, and that which is natural leads to that which is spiritual.
It has pleased God mostly to use human agency in bringing about His purposes. Hence the connection between the development of the race and the history of religion. The whole of mankind are to be helped through Christ, indeed, as the central power; but also through good men, as those in whom that power lives, and acts, and by whom it is distributed.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
PART THIRTY
THE STORY OF ABRAHAM: THE OLD COVENANT
(Gen. 17:1-27)
1. Synopsis of Chapter Seventeen
Again thirteen years rolled away, and still the Promise was not fulfilled. But when hope might almost have ceased to hope, God appeared once more to Abram, recapitulated the main outline of the Covenant-Promise, changed his name from Abram (a high father), to Abraham (the father of a multitude), and assured him that at length the long-expected time was well-nigh come. But in prospect of the peculiar blessing about to be bestowed upon him, he himself, and all his seed after him, must carry about with them a perpetual pledge of their covenant relation to Jehovah. The rite of Circumcision must now be adopted by him, and instead of being the badge of any favored class amongst the nation destined to spring from his loins, was, on pain of excommunication, to be open to the lowliest member of the Hebrew commonwealth, even to the bond-servant and the stranger. At the same time it was intimated to the patriarch that his wife Sarai, whose name also was now changed to SARAH (princess), and no other, was to be the mother of the promised child, that he would be born during the next year, and be called Isaac (Laughter); while Ishmael also, for whom Abraham had prayed, would not be forgotten, but be a partaker in the Divine blessing, and become the father of twelve princes, the ancestors of a great nation. Thereupon Abraham complied with the Divine command, and was circumcised, together with Ishmael, now thirteen years of age, and all the male members of his household (COTH, 3839).
2. The Covenant-Promise (Gen. 17:1-8)
1 And when Abram was ninety years old and nine, Jehovah appeared to Abram, and said unto him, I am God Almighty; walk before me, and be thou perfect. 2 And I will make my covenant between me and thee, and will multiply thee exceedingly. 3 And Abram fell on his face: and God talked with him, saying, 4 As for me, behold, my covenant is with thee, and thou shalt be the father of a multitude of nations. 5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee. 6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. 7 And I will establish my covenant between me and thee and thy seed after thee throughout their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee. 8 And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.
Leupold (EG, 511): The basic fact to be observed for a proper approach to this chapter is that the covenant referred to is not a new one. For Gen. 15:18 reports the establishment of the covenant, whose essential provisions are the same as those here outlined. Consequently this chapter marks an advance in this direction, that the things previously guaranteed are now foretold as finally coming to pass: the one covenant promises certain blessings, the other the realization of these blessings when their appointed time has come. Criticism confuses issues by claiming that our chapter gives Ps account of the covenant which was covered by Js account in the somewhat different fashion in chapter 15. Consequently it need not be wondered at, that the critical approach continually magnifies incidental differences and tries to set these two chapters at variance with one another. Furthermore, the distinct importance of our chapter is readily discerned. A man who has long been obligated to wait in unwavering faith certainly requires clear promises of God upon which to build such faith. For faith must have a foundation. Here these promises, covering the essentials of numerous posterity and possession of the land, and involving by implication the Messianic features found in Gen. 17:12, now specify Sarai as the mother who is to bear the son, and also establish a covenant sign. Immediately before the birth of the son of promise these distinct features are, of course, most in place. Aside from this, to have all these promises featured as parts of the covenant seals everything for the faith of Abram which is now under necessity of hoping and believing against all hope.
Gods making a covenant here, and in many other places, denotes the enlargement, renewal, establishment, or confirmation of it. It cannot be imagined that, in various instances in which this phrase is used, He had not respect to His former declarations of the same kind as still in force. (SIBG, 239). (Psa. 105:8-10, Gen. 15:18, Exo. 34:10-27, 1Ki. 8:9, Jer. 31:33, Hos. 2:18, Gen. 6:18, Exo. 6:4, Lev. 27:9, Deu. 8:11-20, Eze. 16:60; Eze. 16:62, etc.) It should be noted that this is Gods covenant with Abraham in the wider sense, that is, it included Abrahams posterity (thee and thy seed after thee, Gen. 17:7). Gen. 17:4the father of a multitude of nations. This was fulfilled to the letter. Abraham was the progenitor of the Ishmaelites, the Israelites, the Midianites, the Edomites, and their kings (Gen. 17:20; Num., ch. 31, Gen., ch. 36, Matt., ch. 1) but chiefly Christ and His spiritual subjects (Gal. 3:23-29; Psa. 45:16; Rev. 17:14; Rev. 1:6; Rev. 11:15; Rev. 15:3; 1Pe. 2:9, etc.). Isaac and his Israelite descendants were properly the natural seed with whom this covenant was established, Gen. 17:21. By it, God in Christ, became to the Israelites in general, the head of their nation and assumed them for His peculiar people (Exo. 19:5-6, Deu. 14:2, Eph. 1:11), bestowed on them the land of Canaan as His land, in the enjoyment of which they tasted His goodness, and had access to contemplate the glories of the new covenant state, and of the heavenly blessedness of spiritual Israel in Christ. (Note the parallelism between Exo. 19:5-6 and 1Pe. 2:9-19). (Cf. Gen. 12:3; Gen. 3:6-9, Rom. 9:6-9, Joh. 8:56, Heb. 11:8-16).
Gen. 17:1Abram was ninety-nine years old when all the details of the covenant were made known to him. The long interval between this age and that given in Gen. 16:16 should be noted carefully. It marks a long delay in the fulfillment of the Promise, a tarrying on Gods part; this, however, corresponds to the undue impatience and haste of Abram (cf. 2Pe. 3:9).
Gen. 17:1El Shaddai, meaning God Almighty, from the root shadad (be violent, irresistibly strong). Some accept another interpretation, God of the mountain, which is not to be taken as worship of nature (animism) but that God appeared to Abram on the mountain. El Shaddai appears to Abram when he is ninety-nine years of age, and when the birth of an heir seems literally impossible. The mighty God steps in and does the impossible (HSB, 28). It should be noted that it is Yahweh, according to the text, who says, I am El Shaddai. (This Name is found six times in Genesis and thirty-one times in Job). Elohim, according to Delitzsch, is the God who causes nature to be and to endure; El Shaddai is the God who constrains nature and subdues it, so that it bows and yields itself to the service of grace. Walk before me, and be thou perfect, said Yahweh to Abraham: the one command demands a God-conscious life of the best type; the other, faithful observance of all duties. The one is sound mysticism; the other, conscientious conduct. The one is the soul of true religion; the other, the practice of it (EG, 514). That this was another theophany is clear from Gen. 17:22; hence, Abram fell on his face, and God talked with him, etc. Abram fell on his face in token of his fear and reverence, as being afraid and ashamed to look upon God (cf. Gen. 17:17; Exo. 3:6, Lev. 9:24, Num. 22:31, Jos. 5:14, Jdg. 13:20; Eze. 1:28; Eze. 3:23; Eze. 9:8; Eze. 43:3; Dan. 8:17; Mat. 17:6, Rev. 1:17; cf. also Psa. 89:7, Deu. 4:24, Exo. 24:17; Heb. 10:31; Heb. 12:29; Gen. 28:16-17; Psa. 96:4; Psa. 96:9; Psa. 91:9; Rev. 15:4).
Gen. 17:5; Gen. 17:15. New names. Gods giving names to persons imports His making them to correspond with them in their condition or usefulness (Gen. 32:28; 2Sa. 12:25; Isa. 62:2; Isa. 4:5; Rev. 2:17; Jer. 20:3; Jer. 23:6; Jer. 33:16; Mat. 1:21). Lange (CDHCG, 422): The Hebrews connected the giving of names with circumcision (ch. Gen. 21:3 ff.; Luk. 1:59; Luk. 2:21). The connection of the giving of names, and circumcision, effects a mutual explanation. The name announces a definite human character, the new name a new character (the new name, Rev. 2:17, the perfect stamp of individual character), circumcision, a new or renewed, and more noble nature. Jamieson (CECG, 151): In eastern countries the name given in infancy is sometimes in the course of life altered: a change of name is an advertisement of some new circumstance in the history, rank, or religion of the individual who bears it. The change is made variouslyby the old name being entirely dropped for the new, or by conjoining the new with the old, or sometimes only a few letters are inserted, so that the altered form may express the difference in the owners state or prospects. It is surprising how soon a new name is known, and its import spread through the country. In dealing with Abraham and Sarai, God was pleased to adapt his procedure to the ideas and customs of the country and age. There was no way, according to prevailing notions, in which the Divine promise would be so well remembered, and the splendid prospects of the patriarch became more widely known than by giving him and his wife new names, significant of their high destiny. Instead of AbramAb or Abba, father, and ram, high, a high father, he was to be calledAb-ra-hamon, father of a great multitude; and this has been verified, whether he has been considered as the ancestor of the Jews, Arabs, etc., or as the Father of the Faithful. (Cf. Neh. 9:7-8). For the ancients a name did not merely indicate, rather it made a thing what it was, and a change of name meant a change of destiny, cf. Gen. 17:15 and Gen. 35:10. Abram and Abraham, it seems, are in fact just two dialetical forms of the same name whose meaning is he is great by reason of his father, he is of noble descent. In this place, however, Abraham is interpreted on the strength of its similarity with ab hamon, father of a multitude (JB, 33). Note also in this connection, Sarais change of name to Sarah (Gen. 17:15). This new name bears no different meaning from her former name but marks an added dignity nevertheless because of the circumstances involved (EG, 526). As in the case of Abraham, such a change is viewed as the external sign of an important turn in the life or function of the bearer. . . . The underlying concept was probably much the same as in a kings assumption of a special throne name. The event marked a new era (ABG, 127). Sarah and Sarai are two forms of the same name, which means princess; Sarah is to be the mother of kings, Gen. 17:16 (JB, 33). The meaning that some attach to the name in saying that it means the contender, is hardly appropriate. Sarah means princess or the princely one. Without a special divine blessing it would, of course, have been a physical impossibility for Sarah to bring forth this son [Isaac]. Consequently this potent blessing of God is twice referred to: once in connection with this son, then in relation to the kings of peoples that shall in the course of time spring from this son. But she who thus becomes the mother of kings certainly merits the name Princess (EG, 526).
Note carefully: thy seed after thee, throughout their generations, for an everlasting covenant (Gen. 17:7), all the land of Canaan, for an everlasting possession (Gen. 17:7-9; Gen. 17:12-13; Gen. 17:19). Everlastinghow long? (1) Note how modern analytical (destructive) criticism deals with this phase of the Promise: With this cf. Psa. 105:44-45, where the possession of the land is regarded as necessary if Israel is to keep Gods statutes and observe his laws. The chosen people was no abstract idea. Israel was a concrete reality, a people, however unique, among the peoples of the earth. To be itself and to achieve its destiny it needed its own land, in which would be the center of its religionthe templeand within which it could freely order its life in accordance with the divine law. . . . This insistence on the part of P was in part an expression of the natural love of a people for its home. It was in part a consequence of the fact that Israel had as yet no adequate belief in life after death, so that Gods promise had to be realized, if at all, here and now on this earth. Nevertheless, in insisting upon the importance of the natural community he was on sure ground for, without this insistence, belief in the supernatural becomes little more than a world-escaping piety (IBG, 611612). Note well that under this view the spiritual (antitypical) aspect of this phase of the Promise, which indeed permeates the Bible throughout, in the Old Testament as anticipation, in the New as fulfillment, is utterly ignored. The critics seem to be completely blind with respect to the unity of the Bible as a whole. (2) This covenant, as it respected the Hebrew nation, together with the possession of Canaan, and the various ceremonial ordinances by which they were marked the peculiar people of God, and in the observance of which they were to enjoy their rest and prosperity in Canaan, is represented as everlasting or for ever; but in these passages no more than a long time is meant (Gen. 48:4; Exo. 12:14; Exo. 12:17; Exo. 21:6; Exo. 31:17; Exo. 32:13; Exo. 40:15; Lev. 16:34; Lev. 25:23; Lev. 25:40; Lev. 25:46; Num. 10:8; Num. 15:15; Num. 18:9; Num. 25:13; Deu. 4:40; Deu. 15:17; Deu. 18:5; Jos. 4:7; Jos. 14:9, etc.). But as this covenant respected Christ, and believers in him, it, and all the spiritual blessings contained in it, are everlasting in the strictest sense (Heb. 13:20; Heb. 9:12; Heb. 9:15; 1Pe. 1:4, 2Pe. 1:11). And it is perhaps chiefly because the covenant of peculiarity with Israel, and the ordinances and blessings thereof, prefigured these eternal relations and privileges that they are represented as everlasting (SIBG, 240). (3) Jamieson (CECG, 152): It is perfectly clear that this promise was meant to refer to the natural descendants of Abram, who, by the election of grace, were to be separated from the rest of the nations, and to the temporal blessings which it guaranteed to them (Rom. 11:16; Rom. 15:8). They were in their collective capacity to form the visible external Church; and in the sense of their being a chosen generation, a peculiar people, though many of them were unbelievers, they were to be called the people of God, as is manifest from the words in their generations. In this sense partly the covenant is called an everlasting covenant; for it is continued in force down to the promulgation of the Gospel, when the national distinction ceased, by the admission of all mankind to the spiritual blessings contained in the Abrahamic covenant (Eph. 2:14). But further, in a spiritual point of view, it is called an everlasting covenant. The promise is a promise made to the Church of all ages; for He who is not the God of the dead, but of the living, made it to Abraham and his seed (Cf. Gal. 3:17). The sign of circumcision was annexed to it under the Jewish dispensation (cf. Act. 2:38-39; Gal. 3:6-7; Gal. 3:9; Gal. 3:14; Gal. 3:22; Gal. 3:26; Gal. 3:29; Heb. 8:10), and that of baptism under the Christian. (This writer goes on to justify the connection of fleshly circumcision with baptism as spiritual circumcision, a notion which we shall give attention later. Suffice it to say that in the foregoing exegesis, although much of it is Scriptural, there are three obvious errors: (1) To say that the phrases under consideration here were meant to refer chiefly to the natural descendants of Abraham is contradicted in the latter part of the quotation by the application of these phrases to the spiritual seed of Abraham: the Scriptures teach that the spiritual seed of Abraham were included, by Divine ordination, in the original promises to Abraham and his seed, i.e., the term seed included from the beginning both the fleshly and the spiritual, the typical and the antitypical, the latter being of far greater import than the former (Joh. 8:56, Gal. 3:8; Gal. 3:29). (2) To speak of the Old Covenant people as a Church is utterly erroneous. The Church is the Divine institution which was established on Pentecost (Acts 2) and is used always in Scripture to designate Gods people under the New Covenant. (3) There is no Scriptural justification whatever for identifying baptism with spiritual circumcision. The indwelling Holy Spirit, not baptism, is the sign and seal of the New Covenant (Act. 2:38, Rom. 5:5; 1Co. 3:16; 1Co. 6:19; 2Co. 1:22, Eph. 1:13; Eph. 4:30). (Spiritual circumcision is Scripturally explained infra.)
The simple fact of the matter is that these terms, for ever and everlasting, as used with respect to the land (Canaan) and the covenant, means as long as the Old Covenant continued to be in force: hence the import of the phrase, throughout their generations. The Abrahamic Covenant, of course, was enlarged into a national covenant at Sinai, under the mediatorship of Moses (Exo. 19:5-6; Exo. 24:18; Exo. 34:28; Deu. 5:2; Deu. 9:9; cf. 1Pe. 2:9, Joh. 7:19; Gal. 3:15-22, etc.). That this Old Covenant would be abrogated and. superseded by the New is expressly announced in the Old Testament itself (Jer. 31:31-34, cf. Heb. 8:6-13; Hos. 2:11; Amo. 5:21; Amo. 8:10, etc.). The New Covenant, it should be understood, is not a continuation or enlargement of the Old: it is the New Covenant, mediated by, Messiah Himself, and established upon better promises (Joh. 1:17; Heb. 8:6; Heb. 9:15; Heb. 12:24), in which Jews and Gentiles come together by induction into Christ (Gal. 3:27-29, Eph. 2:11-18) to form the one new man. By His death on the Cross, our Lord at one and the same time abrogated the Old Covenant and ratified the New (Col. 2:13-15, Heb. 9:11-22).
The Covenant-Promises: these were first stated in Gen. 12:1-3, then variously amplified as repeated in Gen. 13:14-17; Gen. 15:1-2; Gen. 17:1-27; Gen. 22:15-19, etc. From careful analysis of these various passages we find that we have given here what may be regarded as four distinct elementary promises. These are (1) that Abraham should have a numerous offspring (Gen. 13:16; Gen. 15:3-5; Gen. 17:2-4; Gen. 22:17); (2) that God would be a God to him and to his seed after him (Gen. 17:1-8); (3) that He would give to Abraham and to his seed, an everlasting possession (Gen. 12:7; Gen. 13:15; Gen. 15:18-21; Gen. 17:8); that He would bless all the peoples of the earth through him and his seed (Gen. 12:3; Gen. 22:18). But nevertheless they may all in harmony with Scripture usage be regarded as but elementary parts of one and the same promise, made to Abraham and his seed (Act. 2:39; Act. 13:23; Act. 13:32; Act. 26:6; Rom. 4:14; Rom. 4:16; Gal. 3:18; Gal. 3:22; Gal. 3:29, etc.); each part having a double reference: that is, looking to both the typical and the antitypical side of the Divine economy. The first element, for instance, was a pledge to Abraham that he would have a numerous family, first, according to the flesh, and secondly, according to the Spirit; the second, that God would be a God to both of these families, though in a far higher sense to the latter than to the former; the third, that each of these families would become heirs to an inheritance; and the fourth, that through each of them the world would be blessed (Milligan, SR, 7576). Through the fleshly seed of Abraham, the worship of the living and true God (monotheism) and the basic principles of the moral law (the Decalogue) were preserved and handed down to posterity; through the spiritual seed of Abraham, eternal good news of redemption through Christ Jesus is proclaimed to all nations for the obedience of faith (Exo. 3:14, Deu. 5:26, Act. 14:15, 1Th. 1:9; Heb. 9:14; Heb. 10:31; Rev. 7:2; Joh. 1:17, Exo. 20:1-17; Mat. 5:17-18; Mat. 22:34-40; Rev. 14:6-8; Mat. 24:14; Mat. 28:18-20; Eph. 3:8-12, 1Ti. 3:15; Rom. 1:16; Rom. 10:6-17; 1Co. 1:21-25, etc.)
REVIEW QUESTIONS
See Gen. 17:22-27.
Fuente: College Press Bible Study Textbook Series
XVII.
CONFIRMATION OF THE COVENANT BY THE SACRAMENT OF CIRCUMCISION.
(1) Abram was ninety years old and nine.Thirteen years, therefore, had passed by since the birth of Ishmael, who doubtless during this time had grown very dear to the childless old man, as we gather from the wish expressed in Gen. 17:18.
I am the Almighty God.Heb., El shaddai. The word is Archaic, but there is no doubt that it means strong so as to overpower. Besides its use in Genesis we find it employed as the name of Deity by Balaam (Num. 24:4; Num. 24:16); by Naomi (Rth. 1:20); and in the Book of Job, where it occurs thirty-one times. We may thus regard it as one of the more general worldwide titles of the Most High (Speakers Commentary). In Exo. 6:3 it is said, with evident reference to this place, that El shaddai was the name of God revealed to the patriarchs, but that He was not known to them by His name Jehovah. Here, nevertheless, in a passage said by commentators to be Elohistic, we read that Jehovah appeared to Abram, and said to him I am El shaddai. But the very gist of the passage is the identification of Jehovah and El shaddai, and the great object of the manifest care with which Moses distinguishes the Divine names seems to be to show, that though Jehovah became the special name of Elohim in His covenant relation to Israel after the Exodus, yet that the name was one old and primeval (Gen. 4:26), and that the God of revelation, under various titles, was ever one and the same. And so is it now, though we, by following a Jewish superstition, have well-nigh forfeited the use of the name Jehovah, so greatly prized of old (Gen. 4:1).
Walk before me.The same verb as that used of Enoch (Gen. 5:22), and of Noah (Gen. 6:9), but the preposition before implies less closeness than with. On the other hand, Noah was described as perfect among his contemporaries (ibid.), while Abram is required still to strive after this integrity (see Note on Gen. 6:9).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE COVENANT OF CIRCUMCISION, Gen 17:1-27.
1. Ninety years old and nine Thirteen years after the birth of Ishmael . Comp . Gen 16:16; Gen 18:25. Slowly the years roll on, and God keeps promising, but not fulfilling .
The Lord appeared The words imply some visible theophany . Probably the appearance of Jehovah’s Angel, as in Gen 16:7. Comp . Gen 17:22.
I am the Almighty God Hebrews, I am El-Shaddai . Compare the use of this word in Gen 28:3; Gen 35:11; Gen 43:14; Gen 48:3; Gen 49:25; and in Exo 6:3; where see note . We have met with the name El-Elion in Gen 14:18-20; Gen 14:22, which designates the Supreme God, or God Most High . El-Shaddai denotes the Powerful or Omnipotent God . This name is appropriately introduced here as designating the Almighty Power which can override all opposing forces, and work miracles in order to fulfil the divine promises and plans . The deadness of Abram’s body, and also that of Sarai’s womb, (Rom 4:19,) shall not hinder the accomplishment of what El-Shaddai pledges.
Walk before me Let thy heart, thy life, thy character be such as one should be on whom El-Shaddai gazes. The long deferring of the promised seed was, that Abram might acquire a permanence of faith in God: something like Enoch, who walked three hundred years with Elohim.
Gen 5:22. El-Shaddai would lift Abram from a passive to an active faith.
Be thou perfect Complete, finished, blameless. The conscientious walking as in the sight of the Almighty leadeth on to perfection.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And when Abram was ninety nine years old Yahweh appeared to Abram and said to him, “I am El Shaddai (God Almighty). Walk before me and be perfect and I will make my covenant between me and you and will multiply you greatly”.’
Again the number is significant. It indicates that the miracle heir will be born when Abram is ‘one hundred’, in other words at God’s perfect timing.
(Note however that Abraham can at the same time describe himself as ‘a hundred years old’ (Gen 17:17 – compare Gen 17:24). We must not tie the ancients down to our exact methods of using numbers. They indicated a different thing by them).
“I am El Shaddai” – ‘God Almighty’ – the One Who is ‘competent’ to perform what He promises. Previously God’s covenant has been with His chosen people as Yahweh. But now He will make a covenant that includes other peoples and other nations. To them therefore He is El Shaddai, ‘God Almighty’. Previously every covenant has been from ‘Yahweh’, and very personal, now Yahweh reveals Himself as not just Lord of one nation but of many nations.
This has, of course, been implicit in what has been revealed to Abram previously, but now it is made explicit. He is not only Yahweh, their personal God, but El Shaddai, God over all. He will not only govern the destiny of the chosen nation but of other related nations too to whom He will not be known as Yahweh. This will include the descendants of Ishmael, and also later of the Edomites and the sons of Keturah (Gen 25:1 on). And to ratify this covenant an outward sign that can be seen by all nations is introduced, circumcision on the eighth day.
“Walk before me and be perfect —”. Enoch and Noah walked with God (Gen 5:22; Gen 6:9). Those were days when the presence of God was more intimately known than now. Now Abram can only walk before God as God watches over him. Being ‘perfect’ means walking within the covenant stipulations, fulfilling all God’s requirements, being a faithful liegeman (compare Deu 18:13).
“I will make my covenant with you —”. Abram is already a man of the covenant. But the birth of Ishmael indicates the necessity for a wider and broader covenant. Abram has failed in faith and pre-empted God. Now God calls him back to obedience and will establish a wider covenant which will include Ishmael and his promised seed. Of course, while Ishmael is with the family tribe Yahweh watches over him. But once he leaves he will come under the provenance of God as El, — El Roi (Gen 16:13), El Shaddai.
Here the impression given is that it is Abram’s obedience that will result in the blessing. But we must not forget that the blessing has already been guaranteed in response to Abram’s faith (Gen 15:6). Thus we have the perfect example of the fact that God’s covenant is made with us as a gift of grace in response to faith, but that as a result obedience is expected through which the blessing will be received. Genuine faith will always produce obedience (‘works’).
As in Genesis 15 Abram is the passive receiver of the covenant. It is Yahweh, El Shaddai, Who determines its content and promises. It is the Great King Who speaks to His liegeman. And yet Abram is more than a liegeman, he is the chosen of Yahweh.
Fuente: Commentary Series on the Bible by Peter Pett
The Covenant of Circumcision In Gen 17:1-27 we have the account of Abraham’s covenant of circumcision with the Lord. The word “covenant” is used thirteen times in this chapter, more often than in any other chapter of the Holy Bible.
The Seal of Circumcision – The seal of God’s covenant with Abraham was circumcision, which symbolizes a severing from the flesh in order to serve God from the heart. Thus, it serves as a constant reminder of a life of faith. Today, our seal is the Holy Spirit. Our sign is internal, but Abraham’s sign was external because the Holy Spirit was not yet given.
Eph 1:13, “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,”
It is interesting to note that Abraham and Sarah did not have a son until the time of Abraham’s circumcision. God called him into the land of Canaan at the age of seventy-five. At that time God promised to make him a nation that would possess this land. But it was not until Abraham was circumcised at the age of ninety-nine that his wife conceived, which was twenty-four years later. For the Scriptures tell us that shortly after his circumcision Sarah conceived.
So, we must ask the question, “What is the relationship between circumcision and conception?” But more particular, “What is the relationship between circumcision and giving birth to a son rather than a daughter?” For we know that in order to produce a nation a man must have a son. We read later how Isaac born two sons, and how Jacob bore twelve sons.
After my wife bore us two daughters, we inquired from others about a technique that insures a son. Although there are many ideas out there, we found one that made physiological sense. We were told to come together after ovulation, and not before, after the egg had been released on the fourteenth day of the menstrual cycle. This means that we were to come together after the fourteenth day and not before this day. The reasoning is rather simple. The male sperm are said to be stronger that the female sperm and are able to swim faster towards the egg. Thus, the male sperm arrive at the egg first. However, these male sperm have a much shorter lifespan than the female sperm simply because they have used up their energy resources faster. If a couple come together before ovulation, the male sperm have usually died by the time the egg reaches the fallopian tubes and the female sperm are the ones to fertilize the egg. However, when the egg is waiting in the tubes, the male sperm reach it first and a male child is conceived.
So, here is my theory about circumcision. When a man is uncircumcised he is able to place his sperm further into the woman, which gives the sperm a shorter distance to the egg. This gives a greater chance for the female sperm to reach the egg first. But after circumcision the sperm are deposited at a shorter distance in the woman and they are required to travel further to reach the egg. This serves as an advantage for the male sperm. Thus, after circumcision, there is a greater chance of having a male child, especially if a couple comes together after ovulation. When my wife and I, who am circumcised, tried this technique, it worked. God blessed us with my firstborn son.
Gen 17:1 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.
Gen 17:1
Gen 17:1 “I am the Almighty God” Word Study on “Almighty God” – The name “Almighty God” in the Hebrew is ( ), or “El Shaddai.” Strong says the Hebrew word “El” ( ) (H410), means “strength,” and as an adjective it means, “mighty.” When used as a noun, it is translated “God.” Strong says this Hebrew word is an abbreviated form of the word ( ) (H352) or ( ) (H193), meaning “strength.” Strong says the Hebrew word “Shaddai” ( ) (H7706) is derived from “shadad” ( ) (H7703), which means, “to be burly, or powerful,” and implies the meaning, “to ravage.”
H. C. Leupold says, “It would appear that this name Shadday comes from the root ‘shadad,’ which may mean, ‘deal violently,’ but would in reference to God signify ‘to display power.’ [204] Adam Clarke says “El shaddai” means, “I am God all-sufficient,” coming from “shadah, to shed, to pour out.” Clark gives the illustration that it is God who pours out blessings, who gives them richly, abundantly, continually. [205]
[204] H. C. Leupold, Exposition of Genesis , 2 vols. (Grand Rapids, MI: Baker, c1942, 1970), in OnLine Bible, v. 2.0 [CD-ROM] (Nederland: Online Bible Foundation, 1992-2005), comment on Genesis 17:1.
[205] Adam Clarke, Genesis, in Adam Clarke’s Commentary, Electronic Database (Seattle, WA: Hendrickson Publishers Inc., 1996), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), notes on Genesis 17:1.
This is the first use of El Shaddai in the Bible, where God reveals his Holy and Divine Nature through His name to Abraham (Exo 6:3). At this time, a covenant is made and God renames Abraham.
Exo 6:3, “And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.”
Comment – When God last appeared to Abraham in Genesis 15, He revealed Himself as a Shield and exceeding great Reward. Abraham had come to know God as his shield of protection and the One who had rewarded him with great wealth. God was now going to teach Abraham to know Him as a God with whom nothing is impossible.
In Genesis 12 God had promised to make of Abraham a great nation. Therefore, Abraham made Eliezer of Damascus his heir. In Genesis 15, God told Abraham that this heir would be a son from his own bowels. Abraham then chose to conceive a child through Hagar, his handmaid. Here, in this passage, God is about to tell Abraham that his heir would be a son through Sarah, his wife. Only an Almighty God could make the barren conceive. Abraham was about to know his God in a greater way than ever before.
Gen 17:1 “walk before me, and be thou perfect” Word Study on “walk before me” – The Hebrew word “walk” ( ) (H1980) in the Hithpael construction literally means, “Make yourself walk,” (reflexive) or “walk constantly.” The phrase “before me” ( ) (H6440) literally means, “to my face,” or “in my presence.” Gesenius says that the Hebrew phrase “My person” equals “I” (see [ ], definition 2); hence the English translation “walk constantly before Me.”
Gen 17:2 And I will make my covenant between me and thee, and will multiply thee exceedingly.
Gen 17:2
Gen 17:2 Comments – Note a statement regarding the certainly of our divine calling in 2Pe 1:10, “Wherefore the rather, brethren, give diligence to make your calling and election sure : for if ye do these things, ye shall never fall:”
Gen 17:3 And Abram fell on his face: and God talked with him, saying,
Gen 17:4 Gen 17:4
Rom 4:11, “And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:”
Gen 17:5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.
Gen 17:5
Word Study on “Abraham” Strong says the Hebrew name “Abraham” ( ) (H85) means, “father of a multitude,” which is derived from “ab” ( ) (H1) and an unused root.
Comments – The Lord changed Abram’s name, which means, “exalted father,” to Abraham, which means, “father of a multitude.”
Gen 17:5 “for a father of many nations have I made thee” – Comments – Paul quotes the phrase “a father of many nations have I made thee” in Rom 4:17-18.
Rom 4:17-18, “(As it is written, I have made thee a father of many nations ,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.”
Paul explains that this verse declares Abraham to be a father both to the Jews and to the Gentiles, that is, to all who follow in the faith of Abraham (Rom 4:16).
Rom 4:16, “Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,”
Paul explains that this promise was made to Abraham while he was yet uncircumcised. In this passage in Genesis, the covenant of circumcision was immediately instituted after this promise, that is, in Gen 17:10-14 of this passage.
Gen 17:6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.
Gen 17:7 Gen 17:7
Gen 17:7 Word Study on “and to thy seed” – The Hebrew phrase ( ) used here is a conjunction ( = and), a preposition ( = to) and a pronoun ( = thy) attached to the singular noun ( ) (H2233) “seed” ( Strong).
Gen 17:7 Comments – The phrase “and to thy seed” is quoted in Gal 3:16 in order to explain that it is a reference to the Lord Jesus Christ Himself.
Gal 3:16, “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed , which is Christ.”
It is also true that other New Testament passages describe the children of the promise as “seed” in a collective sense of this singular usage. See:
Rom 9:7-8, “Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.”
Gen 17:8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.
Gen 17:8
Heb 11:10, “For he (Abraham) looked for a city which hath foundations, whose builder and maker is God.”
Rev 21:1, “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.”
Gen 17:8 Old Testament Quotes in the New Testament – Note a New Testament reference to Gen 17:8:
Act 7:5, “And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession , and to his seed after him, when as yet he had no child.”
Gen 17:9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.
Gen 17:10 Gen 17:11 Gen 17:11
Gen 17:11 “and it shall be a token of the covenant betwixt me and you” Comments – Benny Hinn teaches that there are three aspects to biblical covenants: a promise, a condition, and a token. In addition, each covenant was instituted with the shedding of blood, which ratified, or sealed the covenant. [206] The token of the Abrahamic covenant was circumcision, while the token of the Noahic covenant was the rainbow (Gen 9:12-17).
[206] Benny Hinn, “Fire Conference,” 5-6 June 2009, Miracle Center Cathedral, Kampala, Uganda.
Gen 9:12-13, “And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations: I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.”
Gen 17:12 And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.
Gen 17:12
[207] Earl D. Radmacher, Ronald B. Allen, and H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville, Thomas Nelson Publishers, 1999), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Leviticus 12:3.
[208] Bert Thompson, Biblical Accuracy and Circumcision on the 8 th Day [on-line]; accessed 19 June 2009; available from http://www.apologeticspress.org/articles/2204; Internet.
Illustration – I had my son circumcised on the eighth day, and he suffered very little pain and discomfort. The only time when he cried was coming out of surgery. After nursing him in response to this cry, he never showed any visible signs of discomfort or pain again.
Gen 17:13 He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant.
Gen 17:14 Gen 17:15 Gen 17:15
Gen 17:15 Word Study on “Sarah” Strong says the Hebrew name “Sarah” ( ) (H8283) means, “a noble woman,” or “a princess, lady, queen,” and is derived from the same root as the name “Sarai.”
Gen 17:15 Comments – Calvin, Gill and others explains that the Hebrew letter “yod” found at the end of the name Sarai indicates a possessive noun, and is translated “my princess.” With her name being changed from Sarai to Sarah, the possessive is dropped so the name means “princess.” This implies that she becomes a princess for every people.
Gen 17:16 And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her.
Gen 17:17 Gen 17:18 Gen 17:18
Gen 18:12-13, “Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also? And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?”
Gen 17:19 And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.
Gen 17:20 Gen 17:21 Gen 17:21
Gen 17:22 And he left off talking with him, and God went up from Abraham.
Gen 17:23 Gen 17:24 Gen 17:24
Gen 17:25 And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.
Gen 17:26 Gen 17:27 Ten Genealogies (Calling) – The Genealogies of Righteous Men and their Divine Callings (To Be Fruitful and Multiply) – The ten genealogies found within the book of Genesis are structured in a way that traces the seed of righteousness from Adam to Noah to Shem to Abraham to Isaac and to Jacob and the seventy souls that followed him down into Egypt. The book of Genesis closes with the story of the preservation of these seventy souls, leading us into the book of Exodus where we see the creation of the nation of Israel while in Egyptian bondage, which nation of righteousness God will use to be a witness to all nations on earth in His plan of redemption. Thus, we see how the book of Genesis concludes with the origin of the nation of Israel while its first eleven chapters reveal that the God of Israel is in fact that God of all nations and all creation.
The genealogies of the six righteous men in Genesis (Adam, Noah, Shem, Abraham, Isaac, Jacob) are the emphasis in this first book of the Old Testament, with each of their narrative stories opening with a divine commission from God to these men, and closing with the fulfillment of prophetic words concerning the divine commissions. This structure suggests that the author of the book of Genesis wrote under the office of the prophet in that a prophecy is given and fulfilled within each of the genealogies of these six primary patriarchs. Furthermore, all the books of the Old Testament were written by men of God who moved in the office of the prophet, which includes the book of Genesis. We find a reference to the fulfillment of these divine commissions by the patriarchs in Heb 11:1-40. The underlying theme of the Holy Scriptures is God’s plan of redemption for mankind. Thus, the book of Genesis places emphasis upon these men of righteousness because of the role that they play in this divine plan as they fulfilled their divine commissions. This explains why the genealogies of Ishmael (Gen 25:12-18) and of Esau (Gen 36:1-43) are relatively brief, because God does not discuss the destinies of these two men in the book of Genesis. These two men were not men of righteousness, for they missed their destinies because of sin. Ishmael persecuted Isaac and Esau sold his birthright. However, it helps us to understand that God has blessed Ishmael and Esau because of Abraham although the seed of the Messiah and our redemption does not pass through their lineage. Prophecies were given to Ishmael and Esau by their fathers, and their genealogies testify to the fulfillment of these prophecies. There were six righteous men did fulfill their destinies in order to preserve a righteous seed so that God could create a righteous nation from the fruit of their loins. Illustration As a young schoolchild learning to read, I would check out biographies of famous men from the library, take them home and read them as a part of class assignments. The lives of these men stirred me up and placed a desire within me to accomplish something great for mankind as did these men. In like manner, the patriarchs of the genealogies in Genesis are designed to stir up our faith in God and encourage us to walk in their footsteps in obedience to God.
The first five genealogies in the book of Genesis bring redemptive history to the place of identifying seventy nations listed in the Table of Nations. The next five genealogies focus upon the origin of the nation of Israel and its patriarchs, Abraham, Isaac, and Jacob.
There is much more history and events that took place surrounding these individuals emphasized in the book of Genesis, which can be found in other ancient Jewish writings, such as The Book of Jubilees. However, the Holy Scriptures and the book of Genesis focus upon the particular events that shaped God’s plan of redemption through the procreation of men of righteousness. Thus, it was unnecessary to include many of these historical events that were irrelevant to God’s plan of redemption.
In addition, if we see that the ten genealogies contained within the book of Genesis show to us the seed of righteousness that God has preserved in order to fulfill His promise that the “seed of woman” would bruise the serpent’s head in Gen 3:15, then we must understand that each of these men of righteousness had a particular calling, destiny, and purpose for their lives. We can find within each of these genealogies the destiny of each of these men of God, for each one of them fulfilled their destiny. These individual destinies are mentioned at the beginning of each of their genealogies.
It is important for us to search these passages of Scripture and learn how each of these men fulfilled their destiny in order that we can better understand that God has a destiny and a purpose for each of His children as He continues to work out His divine plan of redemption among the children of men. This means that He has a destiny for you and me. Thus, these stories will show us how other men fulfilled their destinies and help us learn how to fulfill our destiny. The fact that there are ten callings in the book of Genesis, and since the number “10” represents the concept of countless, many, or numerous, we should understand that God calls out men in each subsequent generation until God’s plan of redemption is complete.
We can even examine the meanings of each of their names in order to determine their destiny, which was determined for them from a child. Adam’s name means “ruddy, i.e. a human being” ( Strong), for it was his destiny to begin the human race. Noah’s name means, “rest” ( Strong). His destiny was to build the ark and save a remnant of mankind so that God could restore peace and rest to the fallen human race. God changed Abram’s name to Abraham, meaning, “father of a multitude” ( Strong), because his destiny was to live in the land of Canaan and believe God for a son of promise so that his seed would become fruitful and multiply and take dominion over the earth. Isaac’s name means, “laughter” ( Strong) because he was the child of promise. His destiny was to father two nations, believing that the elder would serve the younger. Isaac overcame the obstacles that hindered the possession of the land, such as barrenness and the threat of his enemies in order to father two nations, Israel and Esau. Jacob’s name was changed to Israel, which means “he will rule as God” ( Strong), because of his ability to prevail over his brother Esau and receive his father’s blessings, and because he prevailed over the angel in order to preserve his posterity, which was the procreation of twelve sons who later multiplied into the twelve tribes of Israel. Thus, his ability to prevail against all odds and father twelve righteous seeds earned him his name as one who prevailed with God’s plan of being fruitful and multiplying seeds of righteousness.
In order for God’s plan to be fulfilled in each of the lives of these patriarchs, they were commanded to be fruitful and multiply. It was God’s plan that the fruit of each man was to be a godly seed, a seed of righteousness. It was because of the Fall that unrighteous seed was produced. This ungodly offspring was not then nor is it today God’s plan for mankind.
Outline Here is a proposed outline:
1. The Generation of the Heavens and the Earth Gen 2:4 to Gen 4:26
a) The Creation of Man Gen 2:4-25
b) The Fall Gen 3:1-24
c) Cain and Abel Gen 4:1-26
2. The Generation of Adam Gen 5:1 to Gen 6:8
3. The Generation of Noah Gen 6:9 to Gen 9:29
4. The Generation of the Sons of Noah Gen 10:1 to Gen 11:9
5. The Generation of Shem Gen 11:10-26
6. The Generation of Terah (& Abraham) Gen 11:27 to Gen 25:11
7. The Generation Ishmael Gen 25:12-18
8. The Generation of Isaac Gen 25:19 to Gen 35:29
9. The Generation of Esau Gen 36:1-43
10. The Generation of Jacob Gen 37:1 to Gen 50:26
The Genealogy of Terah (and of Abraham) The genealogies of Abraham, Isaac, and Jacob have a common structure in that they open with God speaking to a patriarch and giving him a commission and a promise in which to believe. In each of these genealogies, the patriarch’s calling is to believe God’s promise, while this passage of Scripture serves as a witness to God’s faithfulness in fulfilling each promise. Only then does the genealogy come to a close.
Gen 11:27 to Gen 25:11 gives the account of the genealogy of Terah and his son Abraham. (Perhaps the reason this genealogy is not exclusively of Abraham, but rather of his father Terah, is because of the importance of Lot and the two tribes descended from him, the Moabites and the Ammonites, who will play a significant role in Israel’s redemptive history.) Heb 11:8-19 reveals the central message in this genealogy that stirs our faith in God when it describes Abraham’s acts of faith and obedience to God, culminating in the offering of his son Isaac on Mount Moriah. The genealogy of Abraham opens with God’s promise to him that if he would separate himself from his father and dwell in the land of Canaan, then God would make from him a great nation through his son (Gen 12:1-3), and it closes with God fulfilling His promise to Abraham by giving Him a son Isaac. However, this genealogy records Abraham’s spiritual journey to maturity in his faith in God, as is typical of each child of God. We find a summary of this genealogy in Heb 11:8-19. During the course of Abraham’s calling, God appeared to Abraham a number of times. God reappeared to him and told him that He would make his seed as numerous as the stars in the sky (Gen 15:5). God later appeared to Abraham and made the covenant of circumcision with him and said, “I will make My covenant between Me and you, and will multiply you exceedingly.”(Gen 17:2) After Abraham offered Isaac his son upon the altar, God reconfirmed His promise that “That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies.” (Gen 22:17). The event on Mount Moriah serves as a testimony that Abraham fulfilled his part in believing that God would raise up a nation from Isaac, his son of promise. Thus, Abraham fulfilled his calling and destiny for his generation by dwelling in the land of Canaan and believing in God’s promise of the birth of his son Isaac. All of God’s promises to Abraham emphasized the birth of his one seed called Isaac. This genealogy testifies to God’s faithfulness to fulfill His promise of giving Abraham a son and of Abraham’s faith to believe in God’s promises. Rom 9:6-9 reflects the theme of Abraham’s genealogy in that it discusses the son of promise called Isaac.
Abraham’s Faith Perfected ( Jas 2:21-22 ) – Abraham had a promise from God that he would have a son by Sarai his wife. However, when we read the Scriptures in the book of Genesis where God gave Abraham this promise, we see that he did not immediately believe the promise from God (Gen 17:17-18).
Gen 17:17-18, “Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? And Abraham said unto God, O that Ishmael might live before thee!”
Instead of agreeing with God’s promise, Abraham laughed and suggested that God use Ishmael to fulfill His promise. However, many years later, by the time God commanded Abraham to sacrifice his son, he was fully persuaded that God was able to use Isaac to make him a father of nations. We see Abraham’s faith when he told his son Isaac that God Himself was able to provide a sacrifice, because he knew that God would raise Isaac from the dead, if need be, in order to fulfill His promise (Gen 22:8).
Gen 22:8, “And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.”
Heb 11:17-19, “By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, Of whom it was said, That in Isaac shall thy seed be called: Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.”
The best illustration of being fully persuaded is when Abraham believed that God would raise up Isaac from the dead in order to fulfill His promise. This is truly being fully persuaded and this is what Rom 4:21 is referring to.
What distinguished Abraham as a man of faith was not his somewhat initial weak reaction to the promises of God in Gen 17:17-18, but it was his daily obedience to God. Note a reference to Abraham’s daily obedience in Heb 11:8.
Heb 11:8, “By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed ; and he went out, not knowing whither he went.”
Abraham was righteous before God because he believed and obeyed God’s Words on a daily basis. A good illustration how God considers obedience as an act of righteousness is found in Genesis 19. Abraham had prayed for ten righteous people to deliver Sodom from destruction. The angels found only four people who hearkened to their words. These people were considered righteous in God’s eyes because they were obedient and left the city as they had been told to do by the angels.
Abraham’s ability to stagger not (Rom 4:20) and to be fully persuaded (Rom 4:21) came through time. As he was obedient to God, his faith in God’s promise began to take hold of his heart and grow, until he came to a place of conviction that circumstances no longer moved him. Abraham had to learn to be obedient to God when he did not understand the big picture. Rom 5:3-5 teaches us that tribulation produces patience, and patience produces experience, and experience hope. Abraham had to pass through these four phases of faith in order to develop strong faith that is no longer moved by circumstances.
Let us look at Abraham’s history of obedience to God. He had first been obedient to follow his father from Ur to Haran.
Gen 11:31, “And Terah took Abram his son, and Lot the son of Haran his son’s son, and Sarai his daughter in law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.”
He was further obedient when he left Haran and went to a land that he did not know.
Gen 12:1, “Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee:”
He was further obedient for the next twenty-five years in this Promised Land, learning that God was his Shield and his Reward. Note:
Gen 15:1, “After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.”
God called Himself Abraham’s shield and reward because Abraham had come to know Him as a God who protects him and as a God who prospers him. Note that Abraham was living in a land where people believed in many gods, where people believed that there was a god for every area of their lives. God was teaching Abraham that He was an All-sufficient God. This was why God said to Abraham in Gen 17:1, “I am the Almighty God; walk before me, and be thou perfect.” In other words, God was telling Abraham to be obedient. Abraham’s role in fulfilling this third promise was to be obedient, and to live a holy life. As Abraham did this, he began to know God as an Almighty God, a God who would be with him in every situation in life. As Abraham fulfilled his role, God fulfilled His divine role in Abraham’s life.
God would later test Abraham’s faith in Gen 22:1 to see if Abraham believed that God was Almighty.
Gen 22:1, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.”
God knew Abraham’s heart. However, Abraham was about to learn what was in his heart. For on Mount Moriah, Abraham’s heart was fully persuaded that God was able to raise Isaac from the dead in order to fulfill His promise:
Heb 11:19, “Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.”
Abraham had to die to his own ways of reasoning out God’s plan. He had taken Eliezer of Damascus as his heir as a result of God’s first promise. Then, he had conceived Ishmael in an attempt to fulfill God’s second promise. Now, Abraham was going to have to learn to totally depend upon God’s plan and learn to follow it.
The first promise to Abraham was made to him at the age of 75, when he first entered the Promised Land.
Gen 12:7, “And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.”
This first promise was simple, that God would give this land to Abraham’s seed. So, Abraham took Eliezer of Damascus as his heir. But the second promise was greater in magnitude and more specific.
Gen 15:4-5, “And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.
This next promise said that God would give Abraham this land to Abraham’s biological child and that his seed would proliferate and multiply as the stars of heaven. So, Abraham has a son, Ishmael, by Hagar, his handmaid in order to fulfill this promise.
The third promise, which came twenty-five years after the first promise, was greater than the first and second promises. God said that Abraham would become a father of many nations through Sarah, his wife. Abraham had seen God be his Shield and protect him from the Canaanites. He had seen God as his Reward, by increasing his wealth (Gen 15:1). But now, Abraham was to learn that God was Almighty (Gen 17:1), that with God, all things are possible.
It was on Mount Moriah that Abraham truly died to himself, and learned to live unto God. In the same way, it was at Peniel that Jacob died to his own self and learned to totally depend upon God. After Mount Moriah, Abraham stopped making foolish decisions. There is not a fault to find in Abraham after his experience of sacrificing his son. When Abraham was making wrong decisions, he had the wisdom to build an altar at every place he pitched his tent. It was at these altars that he dealt with his sins and wrong decisions.
At Peniel God called Jacob by the name Israel. Why would God give Jacob this name? Because Jacob must now learn to totally trust in God. His thigh was limp and his physical strength was gone. The only might that he will ever know the rest of his life will be the strength that he finds in trusting God. Jacob was about to meet his brother and for the first time in his life, he was facing a situation that he could not handle in his own strength and cunning. He has been able to get himself out of every other situation in his life, but this time, it was different. He was going to have to trust God or die, and Jacob knew this. His name was now Israel, a mighty one in God. Jacob would have to now find his strength in God, because he had no strength to fight in the flesh. Thus, his name showed him that he could look to God and prevail as a mighty one both with God and with man. After this night, the Scriptures never record a foolish decision that Jacob made. He began to learn how to totally rely upon the Lord as his father Abraham had learned.
After Mount Moriah and Peniel, we read no more of foolish decisions by Abraham and Jacob. We just see men broken to God’s will and humble before God’s mercy.
Obedience is the key, and total obedience is not learned quickly. I believe that it takes decades, as we see in the life of Abraham, to learn to be obedient to a God whom we know as Almighty. This is not learned over night.
Abraham had a word from God before he left Ur. When he reached Canaan, he received a promise from God. Don’t mess with a man and his promise. Pharaoh tried to mess with this man’s promise and God judged him. King Abimelech tried to take Abraham’s promise, but God judged him.
Like Abraham, we may start the journey making some poor judgments, but God is greater than our errors.
We will first know God as our shield and our reward. He will protect us throughout our ministry. He will reward us. He will prosper our ministry. As we learn to be obedient, we will come to know our God as the Almighty in a way that we have never known Him before.
Do not mess with a man who has laid Isaac on the altar. I have heard Gen 17:17 taught as the laugh of faith.
Gen 17:17-18, “Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? And Abraham said unto God, O that Ishmael might live before thee!”
I see very little faith in Abraham’s words in these verses. On the other hand, I have heard other preachers criticize Abraham for his lack of faith at these times in his life; yet, I do not see God criticizing his faith. Abraham was not fully persuaded at this point, but he did not fail God. Abraham simply continued being obedient and living holy until the faith grew in his heart. Every wrong decision that Abraham made brought him that much closer to the right decision. We call this the school of hard knocks. As a result, faith continued to grow in his heart. By Genesis 22, Abraham was fully persuaded and strong in faith that God was Almighty.
Watch out, lest you criticize a man learning to walk in his promise. He may look foolish at times, but do not look on the outward appearance. You either run with him, or get out of the way, but don’t get in the way.
When I left Seminary and a Master’s degree, I was given a job driving a garbage truck while learning to pastor a Charismatic church. I was learning to walk in a promise from God. I will never forget riding on the back of these garbage trucks in my hometown, while the church members who had given money to send me to Seminary watched me in disbelief.
God does not measure a man by the size of his ministry, but by the size of his heart. When Jimmy Swaggart fell into sin, Alethia Fellowship Church was one of his partners, so this church was receiving his monthly ministry tapes during this period in his ministry. In a cassette tape immediately after his fall, he gave a testimony of how he told the Lord that he had failed. The Lord replied to him that he had not failed; rather the Lord had to get some things out of his life. [170] That word from God gave him the courage to go on in the midst of failure. You see, God was more pleased with Jimmy Swaggart living a godly life in fellowship with Him than preaching in great crusades while living in sin.
[170] Jimmy Swaggart, “Monthly Partner Cassette Tape,” (Baton Rouge, Louisiana: Jimmy Swaggart Ministries, February 1988), audiocassette.
Joyce Meyer said that if God measured our success by the way the world measured us, He would have called us “achievers” and not “believers.” [171] Abraham was justified by faith and not by his works. Our work is to believe, not to achieve.
[171] Joyce Meyer, Life in the Word (Fenton, Missouri: Joyce Meyer Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program.
Many of my church friends and relatives criticized me as a failure. However, I knew somehow that the walk of faith was obedience to the Word of God, and not a walk of pleasing man. I obviously did not spend much time with people who thought that I was nuts. Instead, I spent so much time in my bedroom studying my Bible that I looked dysfunctional. Yet, the Lord strengthened me. I will never forget, after riding the garbage truck during the day, and hiding in God’s Word in the night. One night, I laid down about 1:00 a.m. and the glory of God filled my room until 5:00 a.m. in the morning. It was during these most difficult times that the Lord strengthened me the most.
The Lord strengthened Abraham in the midst of his questions and errors. If you will just stay obedient, God will see His Word come to pass through you, as did Abraham learn to see God as Almighty.
Gen 11:27 Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.
Gen 11:28 Gen 11:28 “And in the thirty-fifth jubilee, in the third week, in the first year [1681 A.M.] thereof, Reu took to himself a wife, and her name was ‘Ora, the daughter of ‘Ur, the son of Kesed, and she bare him a son, and he called his name Seroh, in the seventh year of this week in this jubilee. And ‘Ur, the son of Kesed, built the city of ‘Ara of the Chaldees, and called its name after his own name and the name of his father. And they made for themselves molten images, and they worshipped each the idol, the molten image which they had made for themselves, and they began to make graven images and unclean simulacra, and malignant spirits assisted and seduced (them) into committing transgression and uncleanness.” ( The Book of Jubilees 11.1-5)
Gen 11:29 And Abram and Nahor took them wives: the name of Abram’s wife was Sarai; and the name of Nahor’s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
Gen 11:29 Gen 20:12, “And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife.”
Compare the comments in Gen 11:29 where Nahor, Abraham’s brother, took his niece, the daughter of Haran, as his wife.
Gen 11:29 “and the name of Nahor’s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah” – Word Study on “Milcah” Gesenius tells us that by Chaldean usage the Hebrew name “Milcah” “Milkah” ( ) (H4435) means “counsel.” Strong tells us that the name means, “queen.” PTW tells us it means, “counsel.” She is daughter of Haran and sister to Lot and Iscah. She married her uncle named Nahor and bare him eight children. She is first mentioned in Gen 11:29 in the genealogy of Terah. She is mentioned a second time in Scripture Gen 22:20-24, where Nahor’s genealogy is given. Her name is mentioned on a third occasion in the chapter where Isaac takes Rebekah as his bride (Gen 24:15; Gen 24:24; Gen 24:47). She is mentioned no more in the Scriptures.
Word Study on “Iscah” Gesenius says the Hebrew name “Iscah” “Yickah” ( ) (H3252) means, “one who beholds, looks out” from ( ). Strong tells us that it comes from an unused word meaning “to watch.” PTW tells us it means, “Jehovah is looking” or “who looks.” Iscah was the sister to Milcah and Lot. Nothing more is mentioned of this person in the Scriptures, her significance being her relationship to her siblings, of whom Lot is the best known.
Gen 11:30 But Sarai was barren; she had no child.
Gen 11:30 Gen 11:31 And Terah took Abram his son, and Lot the son of Haran his son’s son, and Sarai his daughter in law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.
Gen 11:31 “And Terah went forth from Ur of the Chaldees, he and his sons, to go into the land of Lebanon and into the land of Canaan, and he dwelt in the land of Haran, and Abram dwelt with Terah his father in Haran two weeks of years.” ( The Book of Jubilees 12.15-16)
However, Act 7:1-4 says that it was Abraham who moved out from Ur due to a Word from the Lord.
Act 7:1-4, “Then said the high priest, Are these things so? And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee. Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.”
Gen 11:31 Scripture References – Note:
Jos 24:2, “And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah , the father of Abraham, and the father of Nachor: and they served other gods.”
Gen 11:32 And the days of Terah were two hundred and five years: and Terah died in Haran.
Gen 12:1-3 The Calling of the Patriarchs of Israel We can find two major divisions within the book of Genesis that reveal God’s foreknowledge in designing a plan of redemption to establish a righteous people upon earth. Paul reveals this four-fold plan in Rom 8:29-30: predestination, calling, justification, and glorification.
Rom 8:29-30, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.”
The book of Genesis will reflect the first two phase of redemption, which are predestination and calling. We find in the first division in Gen 1:1 to Gen 2:3 emphasizing predestination. The Creation Story gives us God’s predestined plan for mankind, which is to be fruitful, multiply, and fill the earth with righteous offspring. The second major division is found in Gen 2:4 to Gen 50:25, which gives us ten genealogies, in which God calls men of righteousness to play a role in His divine plan of redemption.
The foundational theme of Gen 2:4 to Gen 11:26 is the divine calling for mankind to be fruitful and multiply, which commission was given to Adam prior to the Flood (Gen 1:28-29), and to Noah after the Flood (Gen 9:1). The establishment of the seventy nations prepares us for the calling out of Abraham and his sons, which story fills the rest of the book of Genesis. Thus, God’s calling through His divine foreknowledge (Gen 11:27 to Gen 50:26) will focus the calling of Abraham and his descendants to establish the nation of Israel. God will call the patriarchs to fulfill the original purpose and intent of creation, which is to multiply into a righteous nation, for which mankind was originally predestined to fulfill.
The generations of Abraham, Isaac, and Jacob take up a large portion of the book of Genesis. These genealogies have a common structure in that they all begin with God revealing Himself to a patriarch and giving him a divine commission, and they close with God fulfilling His promise to each of them because of their faith in His promise. God promised Abraham a son through Sarah his wife that would multiply into a nation, and Abraham demonstrated his faith in this promise on Mount Moriah. God promised Isaac two sons, with the younger receiving the first-born blessing, and this was fulfilled when Jacob deceived his father and received the blessing above his brother Esau. Jacob’s son Joseph received two dreams of ruling over his brothers, and Jacob testified to his faith in this promise by following Joseph into the land of Egypt. Thus, these three genealogies emphasize God’s call and commission to Abraham, Isaac, and Jacob, and their response of faith in seeing God fulfill His word to each of them.
1. The Generations of Terah (& Abraham) Gen 11:27 to Gen 25:11
2. The Generations Ishmael Gen 25:12-18
3. The Generations of Isaac Gen 25:19 to Gen 35:29
4. The Generations of Esau Gen 36:1-43
5. The Generations of Jacob Gen 37:1 to Gen 50:26
The Origin of the Nation of Israel After Gen 1:1 to Gen 9:29 takes us through the origin of the heavens and the earth as we know them today, and Gen 10:1 to Gen 11:26 explains the origin of the seventy nations (Gen 10:1 to Gen 11:26), we see that the rest of the book of Genesis focuses upon the origin of the nation of Israel (Gen 11:27 to Gen 50:26). Thus, each of these major divisions serves as a foundation upon which the next division is built.
Paul the apostle reveals the four phases of God the Father’s plan of redemption for mankind through His divine foreknowledge of all things in Rom 8:29-30, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.” Predestination – Gen 1:1 to Gen 11:26 emphasizes the theme of God the Father’s predestined purpose of the earth, which was to serve mankind, and of mankind, which was to be fruitful and multiply and fill the earth with righteousness. Calling – Gen 11:27 to Gen 50:26 will place emphasis upon the second phase of God’s plan of redemption for mankind, which is His divine calling to fulfill His purpose of multiplying and filling the earth with righteousness. (The additional two phases of Justification and Glorification will unfold within the rest of the books of the Pentateuch.) This second section of Genesis can be divided into five genealogies. The three genealogies of Abraham, Isaac, and Jacob begin with a divine calling to a patriarch. The two shorter genealogies of Ishmael and Esau are given simply because they inherit a measure of divine blessings as descendants of Abraham, but they will not play a central role in God’s redemptive plan for mankind. God will implement phase two of His divine plan of redemption by calling one man named Abraham to depart unto the Promised Land (Gen 12:1-3), and this calling was fulfilled by the patriarch. Isaac’s calling can also be found at the beginning of his genealogy, where God commands him to dwell in the Promised Land (Gen 26:1-6), and this calling was fulfilled by the patriarch Isaac. Jacob’s calling was fulfilled as he bore twelve sons and took them into Egypt where they multiplied into a nation. The opening passage of Jacob’s genealogy reveals that his destiny would be fulfilled through the dream of his son Joseph (Gen 37:1-11), which took place in the land of Egypt. Perhaps Jacob did not receive such a clear calling as Abraham and Isaac because his early life was one of deceit, rather than of righteousness obedience to God; so the Lord had to reveal His plan for Jacob through his righteous son Joseph. In a similar way, God spoke to righteous kings of Israel, and was silent to those who did not serve Him. Thus, the three patriarchs of Israel received a divine calling, which they fulfilled in order for the nation of Israel to become established in the land of Egypt. Perhaps the reason the Lord sent the Jacob and the seventy souls into Egypt to multiply rather than leaving them in the Promised Land is that the Israelites would have intermarried the cultic nations around them and failed to produce a nation of righteousness. God’s ways are always perfect.
1. The Generations of Terah (& Abraham) Gen 11:27 to Gen 25:11
2. The Generations Ishmael Gen 25:12-18
3. The Generations of Isaac Gen 25:19 to Gen 35:29
4. The Generations of Esau Gen 36:1-43
5. The Generations of Jacob Gen 37:1 to Gen 50:26
Divine Miracles It is important to note that up until now the Scriptures record no miracles in the lives of men. Thus, we will observe that divine miracles begin with Abraham and the children of Israel. Testimonies reveal today that the Jews are still recipients of God’s miracles as He divinely intervenes in this nation to fulfill His purpose and plan for His people. Yes, God is working miracles through His New Testament Church, but miracles had their beginning with the nation of Israel.
The Promise Renewed
v. 1. 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. v. 2. And I will make My covenant between Me and thee, and will multiply thee exceedingly. v. 3. And Abram fell on his face, v. 4. As for Me, behold, My covenant is with thee, and thou shalt be a father of many nations. v. 5. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. v. 6. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. v. 7. And I will establish My covenant between Me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee. v. 8. And I will give unto thee and to thy seed after thee the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. EXPOSITION
Gen 17:1
And when Abram was ninety years old and nineconsequently an interval of thirteen years had elapsed since the birth of Ishmael; the long delay on the part of God being probably designed as chastisement for Abram’s second nuptials (Calvin), and at least corresponding with Abram’s undue haste (Lange)the Lord appeared to Abramlest he should regard Ishmael’s birth as a complete fulfillment of the promise (Menochius), and be satisfied with Hagar’s child as the expected seed (Calvin)and said to him, I am the Almighty GodEl Shaddai, found six times in Genesis and thirty-one times in Job, composed of El, God, and Shaddai; not a nomen compositum (from = and ) signifying qui sufficiens est (Aquinas, Symmachus, Theodoret, Saadias, Maimonides, Calvin), but either a pluralis excellentiae; from the singular , powerfulroot , to be strong (Gesenius, Rosenmller, Wordsworth), or a singular from the same root with the substantive termination , as in , the festal, , the old man, , the thorn-grown (Keil, Oehler, Lange); descriptive of God as revealing himself violently in his might, hence correctly rendered by the LXX. in Job (Oehler); distinguishing Jehovah, the God of salvation, from Elohim, the God who creates nature so that it is and supports it that it may stand, as “the God who compels nature to do what is contrary to itself, and subdues it to bow and minister to grace” (Delitzsch); characterizing Jehovah the covenant God, “as possessing the power to realize his promises, even when the order of nature presented no prospect of their fulfillment, and the powers of nature were insufficient to secure it” (Keil); perhaps, like Elohim and Adonai, one of the world-wide titles of the Most High since it was known to Balaam (Num 24:4, Num 24:16), and is constantly used in Job (‘Speaker’s Commentary’). Said in Exo 6:2, Exo 6:3 to have been the name by which God was known to the patriarchs, it is regarded by the partitionists as characteristic of the Elohist (Tuch, Blcek, Colenso, Davidson, Ewald), and accordingly to that writer the present chapter is assigned, and the Jehovah of this verse expiated as an alteration of the original Elohist’s narrative; but the of this criticism lurks in the identification of El-Shaddai with Elohim, whereas it is not Elohim, but Jehovah, who reveals himself as E1 Shaddai not alone in the Pentateuch, but in the historical and prophetical books as well (cf. Rth 1:20, Rth 1:21; vide Keil’s Introduction, pt. 2; div. 1. 25). Walk before me. Literally, set thyself to walk, as inch. Exo 13:17, in my presence, as if conscious of my inspection and solicitous of my approval; not behind me, as if sensible of shortcomings, and desirous to elude observation. The phrase intimates a less exalted piety than the corresponding phrase used of Enoch (Gen 5:24) and Noah (Gen 6:9). And be thou perfect. Tamim, (LXX.), used of Noah in Gen 6:9, and rendered (LXX.), while perhaps retrospectively glancing at Abram’s sin in marrying Hagar, indicates that absolute standard of moral attainment, viz; completeness of being in respect of purity, which the supreme Lawgiver sets before his intelligent creatures (cf. Mat 5:8).
Gen 17:2
And I will make my covenant between me and thee. Literally, I will give (cf. Gen 9:9, Gen 9:11, Gen 9:12). Neither an additional covenant to that described in Gen 15:1-21. (Rosenmller), nor a different traditional account of the transaction contained in Gen 15:1-21. (Tuch, Bleek), nor the original Elohistic narrative of which that in Gen 15:1-21. was a later imitation (Knobel); but an intimation that the covenant already concluded was about to be carried into execution, and the promise of a son to be more specifically determined as the offspring of Sarai (Keil). And will multiply thee exceedingly (vide Gen 12:2; Gen 13:16; Gen 15:5).
Gen 17:3
And Abram fell on his facein reverential awe and worship. Other attitudes of devotion are mentioned. And GodElohim, the third name for the Deity within the compass of as many verses, thus indicating identity of beingtalked with him, saying
Gen 17:4
As for me. Literally, I, standing alone at the beginning of the sentence by way of emphasis. Equivalent to “So far as I am concerned,” or, “I for my part,” or, “So far as relates to me.” Behold, my covenant is with thee, and thou shalt beliterally, shalt become (cf. Gen 2:7), or grow to (cf. Gen 9:15)a father of many (or of a multitude of) nations.
Gen 17:5
Neither shall thy name any mere be called Abram,Abram, i.e. high father (vide Gen 11:26); but AbrahamAbraham (in Arabic signifying a multitude); hence “the father of a multitude,” as the next clause explainsfor a father of many (or a multitude of) nations have I made thee.
Gen 17:6
And I will make thee exceeding fruitful, and I will make nations of thee,a promise fulfilled in the Ishmaelites, the descendants of Keturah, the Edomites, and the Israelitesand kings (e.g. David and Solomon) shall come out of thee.
Gen 17:7
And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant,literally, for a covenant of eternity (vide Gen 9:16)to be a God unto thee, and to thy seed after thee. Literally, to be for Elohim; a formula comprehending all saving benefits; a clear indication of the spiritual character of the Abrahamic covenant (cf. Gen 26:24; Gen 28:13; Heb 11:16).
Gen 17:8
And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger,literally, of thy sojournings (Gen 12:9; Act 7:5; Heb 11:9)all the land of Canaan (vide Gen 10:19),for an everlasting possession. Literally, for a possession of eternity; i.e. the earthly Canaan should be retained by them so long as the arrangement then instituted should continue, provided always they complied with the conditions of the covenant; and the heavenly Canaan should be the inheritance of Abraham’s spiritual children forever (vide Gen 9:16; Gen 13:15). And I will be their God. Literally, to them for Elohim (vide supra).
Gen 17:9
And God said unto Abraham, Thouliterally, and thou, the other party to the covenant, the antithesis to I (Gen 17:4)shalt keep my covenantliterally, my covenant thou shalt keeptherefore, thou, and thy seed after thee in their generations.
Gen 17:10
This is my covenant (i.e. the sign of it, as in Gen 9:12), which ye shall keep (i.e. observe to. do), between me and you and thy seed after thee; Every man child among you shall be circumcised. Literally, circumcise among. (or of) you every male, the inf. abs. , when it stands abruptly at the commencement of a sentence, having the force of a command.
Gen 17:11
And ye shall circumcise the flesh of your foreskin. , , membrum prveputiatum, from , to be naked, bare, hence to be odious, unclean, impure, was regarded afterwards as unclean (Deu 10:16; Isa 52:3; Jer 4:4), and is here directed to be deprived of the skin covering its extremity, not because through it sin first discovered its effects (Poole), and original corruption is still transmitted, or to promote cleanliness (Philo), or to express detestation of certain idolatrous rites which were paid to it by the Egyptians and other heathen nations (Lyra, Kalisch), but
(1) as a sign of the faith that Christ should be descended from him (Lapide);
(2) as a symbolic representation of the putting away of the filth of the flesh and of sin in general (Calvin).
Hence it served a variety of uses:
(1) to distinguish the seed of Abraham from the Gentiles,
(2) to perpetuate the memory of Jehovah’s covenant,
(3) to foster in the nation the hope of the Messiah,
(4) to remind them of the duty of cultivating moral purity (Deu 10:16),
(5) to preach to them the gospel of a righteousness by faith (Rom 4:11),
(6) to suggest the idea of a holy or a spiritual seed of Abram (Rom 2:29), and
(7) to foreshadow the Christian rite of baptism (Col 2:11, Col 2:12).
And it shall be a token of the covenantliterally, for a token of covenant (cf. Gen 9:12; Act 7:8; Rom 4:11)betwixt me and you.
Gen 17:12
And he that is eight days oldliterally, and the son of eight days (cf. Gen 17:1)shall be circumcised among you (Le Gen 12:3; Luk 2:21; Php 3:5), every man child“The fact that several times the circumcision of the males only is enjoined may point to the legislator’s intention to exclude that rite in the other sex, though it was customary among many ancient nations, but not universal among the Egyptians” (Kalisch). Though not administered to both, the symbol was ordained for the sake of both sexes (Calvin)in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Not only a proof of the Divine benignity to Abraham in embracing all the members of his household within the pale of the visible Church now constituted, but likewise a hint of the world-wide aspect of the Abrahamic covenant, a first-fruits as it were of the “all the families of the earth” that should be blessed in Abram.
Gen 17:13
He that is born in thy house, and he that is bought with thy money, must needs be circumcised. Literally, circumcised, must be circumcised, he that is born, &c; the niph. inf. abe. with the finite verb occupying the place of emphasis at the beginning of the sentence. And my covenant shall be in your flesh for an everlasting covenant.
Gen 17:14
And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people. (LXX.), i.e. shall be destroyed from amongst his nation, from among his people (Le Gen 17:4, Gen 17:10; Num 15:30), from Israel (Exo 12:15; Num 19:13), from the congregation of Israel (Exo 12:19), by the infliction of death at the hands of the congregation, the civil magistrate, or of God (Abarbanel, Gesenius, Clericus, Michaelis, Rosenmller, Keil, Wordsworth, Alford); or shall be excommunicated from the Church, and no longer reckoned among the people of God. That excision from one’s people was in certain cases followed by the death penalty (Exo 31:14; Le 18:29; Num 15:30) does not prove that the capital infliction was an invariable accompaniment of such sentence (vide Exo 12:19; Le Exo 7:20, Exo 7:21; Num 19:13). Besides, to suppose that such was its meaning here necessitates the restriction of the punishment to adults, whereas with the alternative signification no such restriction requires to be imposed on the statute. The uncircumcised Hebrew, whether child or adult, forfeited his standing in the congregation, i.e. ceased to be a member of the Hebrew Church. He hath broken my covenant.
HOMILETICS
Gen 17:15-27
The covenant completed.
I. THE ADMISSION OF SARAI.
1. The changed name. As on entering within the covenant the name of Abram was changed to Abraham, so, to signalize the reception of his spouse, Sarai was transformed into Sarah (vide Exposition), the transformation having in her case the same significance as it had in Abraham’s. In particular it proclaimed that, like Abraham, Sarah was now a justified and regenerated believer in the Divine promise. N.B. There is only one gate of entrance to Christ’s Church, viz; faith or conversion.
2. The guaranteed blessing. What is here affirmed of Sarai is that she should not only be received into the Church, but made a sharer of Abraham’s blessing, i.e. become entitled to all the gracious provisions of the covenant. The blessing of Abraham belongs to all who are possessed of Abraham’s faith. Christ’s salvation is the common property of believers. And to all it is certain, as it was to Sarai. The “yea” concerning Sarai has now become for Christ’s people “yea and amen.”
3. The promised son. This was the first intimation that Sarai was to be the mother of the seed. The Eternal never hastens. God’s disclosures of his own plans are ever slow, gradual, progressive, and mostly regulated by the faith of the recipients. When the fullness of the time arrives he is able to be minute, explicit, emphatic, as he was in intimating Isaac’s birth:
(1) by the timea year hence, and
(2) by the nameIsaac.
4. The rejoicing husband. The laugh of gladness which escaped the patriarch, though partly owing to the reiterated promise of a son, was chiefly due to the announcement that Sarah was to be its mother. It was the joy of a husband in the happiness of a beloved wife, long tried, but at length about to be rewarded; it was also the joy of a believing husband in the well-founded assurance of his wife’s interest in the covenant of grace.
II. THE EXCLUSION OF ISHMAEL.
1. The prayer of Abraham
(1) Reveals a note of sorrow. The displacement of Hagar’s child by the son of Sarah, though for Sarah’s sake thrilling him with joy, appears to have raised a tender sympathy in his breast for the disappointment which was to fall upon the lad and his mother. For years he had himself no other thought than that Ishmael might be the seed, and now he cannot put aside the cherished hope without regret. Let fathers learn that though it is beautiful to feel for children’s griefs, it is dangerous to construct plans for children’s greatness.
(2) Breathes an earnest spirit. Deeply concerned for the welfare of his son, Abraham was also filled with longing that God would listen to his prayer. If there is anything about which a parent’s heart should be sincerely passionate, it is the happiness and prosperity of his offspring; and if there is one season more than another in which a parent’s heart should be possessed by strong emotion, it is when pleading for his children at a throne of grace (Psa 78:2).
(3) Craves a heavenly blessing. Though Ishmael was to be denied the honor of serving as a medium for the transmission of the blessings of the covenant to future ages, his father supplicated for him a personal participation in those blessings. The chief ambition of a parent should be the conversion and spiritual advancement of his children (3Jn 1:4).
2. The answer of God
(1) Assures the praying father of acceptance. Ishmael, though not admitted to the succession of the holy seed, should not be excluded from the gifts of grace. If Hagar’s child, though born of the flesh, should become possessed of faith, he too would share in the spiritual benediction of the covenant. Let parents be encouraged to pray for their children.
(2) Promises great temporal prosperity to the son. Abraham had sought spiritual life for Ishmael; God bestowed m addition temporal renown. So God did with Solomon (1Ki 3:11), and still does with saints (Eph 3:20).
III. THE ACQUIESCENCE OF ABRAHAM. This was signified by the patriarch’s observance of the rite of circumcision, in regard to which his obedience was
1. Immediate. There was no delay, no reluctance, no considering the question, but instantaneous compliance with the Divine directions. On the self-same day as God explained to him the provisions and conditions of the covenant, he declared his consent before God by the acceptance of the suggested sign. His behavior in this respect should be taken as a model by believers.
2. Cheerful. The rite of circumcision was of course attended with pain and something approaching to personal humiliation, and yet self-abasement and suffering were joyously assented to in view of the coming gift of the covenant. So should Christians delightedly accept tribulation and any sort of bodily indignity that God may impose, considering them as nothing in comparison with the eternal weight of glory.
3. Thorough-going. Prompt as to its time, willing in its spirit, the obedience of Abraham was also minute in its performance. The appointed ordinance was administered to himself, his son Ishmael, and every male domestic in his house, as God had said unto him. So God’s people are required to observe all things written in the book of the covenant
HOMILIES BY R.A. REDFORD
Gen 17:15
“Thou shalt not call her name Sarai, but Sarah shall her name be,” &c. “Mother of nations;” “kings of peoples shall be of her.”
I. EXALTATION OF THE LOWLY. A pilgrim and stranger, made a princess. A mother of nations, though once desolate, mourning, ready to murmur. The lamentation turned into laughter.
II. THE FREEDOM OF DIVINE GRACE. The blessing unexpected, apart from creature strength, notwithstanding blind and foolish attempts to obtain blessing in our own waythe Ishmael, not the Isaac. Though many things “said in our heart,“ the one thing Divinely purposed the only true fulfillment of that heart’s desire.
III. FOREGLEAMS OF THE COMING GLORY. The seed of the woman, specially representing the promise of God, supernaturally given, coming as the royal seed, son of a princess and forerunner of kings of peoples. God-given heir, God-given inheritance. The birth of the child of promise, so manifestly Divine, points to the yet greater glory: “Unto us a Son is born.”R.
Gen 17:1. I am the Almighty, &c. Thirteen years had now passed since the birth of Ishmael, Gen 17:25 and Abram was advancing in his hundredth year, when all hope of offspring by Sarai must have been almost hopeless. At this time God appears to him again, to renew the covenant, and to assure him of a son by his wife. He introduces the information by saying, I am the Almighty God, as we render eil-shadai Etymologists derive shadai from different roots; but the true derivation seems that of Schmidt, from shadah, to pour out, to shed, whence, shad, a breast, and shadai, the pourer forth, or giver of blessings temporal and spiritual: an attribute peculiarly proper in this place, when God is about to renew his promise of blessing to Abram: and it is very observable, that this word is generally used where God is spoken of as the Giver of blessings, particularly of increase; see chap. Gen 28:3. Gen 35:11. &c. Those who will not allow of this interpretation, must understand the word as expressive of God’s Omnipotence; in which sense it is to be considered as an argument for faith in Abram, who could not well doubt him who was able to perform all he should promise.
Walk before me, and be thou perfect i.e.. walk before me, in my presence, in faith and obedience; and be thou entire in thy faith, and universal internally and externally in thy obedience; see note on chap. 6: Gen 35:9.
SIXTH SECTION
Abram and the repeated Promise of God. The name Abram changed to Abraham. The personal Covenant of Faith, now a Covenant Institution for him, his Household and his Seed. Circumcision. The name Sarai changed to Sarah. The new Names. The promised one not Ishmael, but Isaac
Gen 17:1-27
1And when [after the lapse of a long period] Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him. I am the Almighty God [El Shaddai]; walk before me, and be thou perfect. 2And I will make my covenant between me and thee, and will multiply thee exceedingly. 3And Abram fell on his face: and God 4[Elohim] talked with him, saying, As for me [in the covenant promise], behold, my covenant is with thee, and thou shalt be a father of many [multitude of] nations. 5Neither shall thy name any more be called Abram [high father], but thy name shall be Abraham [father of a multitude of nations; of a people of peoples]; for a father of many nations [a people of peoples] have I made thee. 6And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. 7And I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God [Elohim] unto thee, and to thy seed after thee. 8And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger [thou hast settled], all the 9land of Canaan, for an everlasting possession; and I will be their God [Elohim].
9And God [God Elohim, as Elohim] said to Abraham [first after his new name], Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. 10This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. 11And ye shall circumcise the flesh of your foreskin; and it shall be a token [sign] of the covenant betwixt me and you. 12And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. 13He that is born in thy house, and he that is bought with thy money, must needs be circumcised [ ]: and my covenant shall be in your flesh for an everlasting covenant. 14And the uncircumcised man child, whose flesh of his foreskin is not circumcised [who will not suffer himself to be circumcised, o avoids circumcision], that [same] soul shall be cut off from his people; he hath broken my covenant.
15And God [Elohim] said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai[heroine], but Sarah [princess] shall her name be. 16And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people [] shall be of her. 17Then Abraham fell upon his face and laughed, and, said in his heart, Shall a child be born unto him that is one hundred years old? and shall Sarah, that is ninety years old, bear? 18And Abraham said unto God, O that Ishmael might [even yet] live before thee. 19And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac [he or one will laugh]: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. 20And as for Ishmael [God hears], I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly [evermore]; twelve princes shall he beget, and I will make him a great nation. 21But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. 22And he left off talking with him, and God [Elohim] went up from Abraham.
23And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abrahams, house; and circumcised the flesh of their foreskin in the selfsame day, as God [Elohim] had said 24unto him. And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin. 25And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin. 26In the selfsame day was Abraham circumcised and Ishmael his son; 27And all the men of his house, born in his house, and bought with money of the stranger, were circumcised with him.
GENERAL REMARKS
1. This Section is described by the pseudocritical exegesis as Elohistic (Knobel, p. 161). But here, also, the internal reasons for the use of the name Elohim, are obvious. The sealing or ratifying of the covenant of God with Abram, whose foundation (not something holding a mere connection with it, its side-piece) we recognize in Genesis 15, embraces not only the immediate bearer and mediator of the covenant, in the narrower sense, Isaac and his seed, but all those who, in a wider sense, are sharers in the covenant, Ishmael and his descendants. If we do not distinguish these two conceptions of the covenant in this chapter, we shall not thread our way through the apparent confusion, to a correct understanding of it. It is entirely incorrect when Keil (p. 157), says, Ishmael was excluded from the salvation of the covenant, the grace of the covenant was promised only to Isaac. Upon this supposition what does the circumcision of Ishmael mean? We must distinguish the relations of the different parties to the covenant as stated above; and since here the covenant embraces all who share in it, God appears and acts as Elohim, although under a new title: El Shaddai.
2. That thirteen years should have rolled away between the birth of Ishmael and this new revelation, appears to us very important. Abram had anticipated the purpose of God in his connection with Hagar, and must now, therefore, pass through a long time of discipline, of expectation, and of temptation. [That which could not be reached by nature was to be secured by promise, in the miraculous seed, thus pointing forward to Jesus of Nazareth. Therefore the time has come when, after having first allowed the unbelieving spirit to make proof of human expedients (1Co 1:20), God will show Himself again, and place the fulfilment on the basis of the promise alone (Gal 3:18). The covenant, therefore, must now be solemnly and formally sealed. Jacobus: Notes, vol. i. p. 281.A. G.] Thus, indeed, Moses must wait fifty long years after his premature attempt to reach his destination. The divine decree over Adam and Eve mirrors itself in these facts. They anticipated their destination, to be as God; and therefore a waiting time of thousands of years was decreed for the people, until the Messiah, the image of God, should appear.
3. The new Names. The ground upon which the new names are given to Abram and Sarai, lies in the fact, that God reveals himself to Abram under a new name, El Shaddai. For he is El Shaddai as the omnipotent God, i.e., God of power to do wonders, to create new things in the old world, and the very centre of his wondrous deeds is the new birth, in which man receives a new name, and of which circumcision is here set apart to be the typical sign. The titles, El Shaddai, Abraham, Sarah, and circumcision, are connected by the closest inward tie; they lie upon one line of thought. The name El Shaddai may have been known to Abram before, as the name Jehovah, and even circumcision; but now it became to him the specific name of the Covenant God, for the patriarchal history, as circumcision was now consecrated to be the sacred sign of the covenant, and as later in the history, Jehovah was made the specific designation of the God of covenant truth, (Exo 6:3). The names Elohim and El Eljon (Gen 14:18) have not lost their meaning and value under the new economy of El Shaddai, and thus also the name El Shaddai preserves its meaning and value under the economy of Jehovah, which is modified in the prophetic times into the economy of Jehovah-Zebaoth. The wonders of El Shaddai run through the whole kingdom of grace; but the great wonder lying at the foundation of all that follow, is the birth of Isaac, in the near future from his dead parents (dead in this respect, Rom 4:18-21 : Heb 11:11-19), in connection with the marvellous faith corresponding with it, and with circumcision the seal of the covenant, the type of the great, eternal, central miracle of the kingdom of God, the new birth of Christ from heaven, and that new birth of Christians which is grounded and confirmed in his.
EXEGETICAL AND CRITICAL
A. The Covenant of God with Abram in the wider sense. The sharers in the Covenant(Gen 17:1-14).
1. The Covenant in the wider sense on the part of God (Gen 17:1-8). When Abram was ninety years old and nine. [Lit., a son of ninety and nine years.A. G.] The long interval between this age and that given Gen 16:16, must be closely observed. It marks a great delay of the promise, a tarrying on the part of God, but which indeed corresponds with the over-haste of Abram (see 2Pe 3:9).I am God the Almighty [El Shaddai; Gen 28:3; Gen 35:11; Gen 43:14; Gen 48:3; Exo 6:3]. formed from , to be strong, to practise violence, with the nominal termination as festive, the old, thorn-covered, and other nouns are formed. Keil. The idea of omnipotence is inwoven through the whole Scripture, with the idea of his miraculous works, the creation of the new, or the new creation (Psa 33:9; Rom 4:17; Num 16:30; Isa 42:9; Isa 62:6; Jer 31:22; the new covenant; the new man; the new child; Rev 21:1; Rev 21:3). Delitzsch has raised this idea to a supposition of violence done to nature, which corresponds well with the idea of a miracle held in the seventeenth century (that which is contrary to nature.) Elohim is the God who makes nature, causes it to be, and preserves itcauses it to endure; El Shaddai the God who constrains nature, so that it does what is against itself, and subdues it, so that it bows and yields itself to the service of grace. [It designates Jehovah the Covenant God, as one who has the power to fulfil his promises although the order of nature may appear against them. It is a pledge to Abram that notwithstanding his own body already dead, and the deadness of Sarahs womb (Rom 4:19), the numerous seed promised could and would be given to him. Keil.A. G.] Jehovah is the God who, in the midst of nature, causes grace to penetrate and break through the forces of nature, and at last, in the place of nature, establishes an entirely new creation of grace (p. 381). A sad dualistic conception of nature and grace lies at the bottom of this supposition. The creature is against its will subject to vanity (Rom 8:20); on the contrary, it sighs after the liberty of the children of God. We can only speak of an element of opposition to nature, in the miracle, so far as the lower nature is penetrated by the higher, and must of course give way to it. The play upon the letter by Delitzsch (p. 382), appears to us cabalistic, and the more so, since the names Abraham and Sarah, into which the enters, are not grounded in the name Jehovah with its , but upon El Shaddai.Walk before me (see Gen 5:22; Gen 24:40; Gen 48:15; Isa 38:3). The great elements of Abrams faith must be permanent; he must walk continually before the eye of the Almighty, in the consciousness of his presence who is mighty to work miracles. He was still wanting in the development of this wonderworking faith, and therefore, also, was not blameless.And be thou perfect1free from blame or guiltless. This is not, indeed, a new command, but the result of the command: walk before me. He will be guiltless, free from blame, if he remains in the presence of the God who works wonders; that, indeed, will make him guiltless, free, purify his consciousness.And I will make my covenant.The must be understood here after the analogy of Gen 9:12, where the previously formed covenant (Gen 6:18) with Noah, was presupposed, as here the covenant with Abram (Genesis 15) is presupposed. It does not signify to conclude a covenant (= ), but to give, settle, arrange, etc. Keil. [At the former period (Genesis 15) God formally entered into covenant with Abram, here he takes the first step in the fulfilment of the covenant, seals it with a token and a perpetual ordinance. Murphy, p. 307.A. G.] It thus denotes the establishing of the covenant, or the giving it a traditional force for his seed, the arrangement of a permanent order or institution of the covenant (comp. Num 25:12).And Abram fell on his face. An expression of deep humility and trustful confidence, and indeed also of the joy which overpowered him;2 hence he repeats (Gen 17:17) the same act in the most emphatic way.And God talked with him.We must notice here the expression Elohim, and the . God, as the God of the universe, begins a conversation with Abram, when he should become Abraham the father of a multitude of nations.As for me. I for my part. The evidently emphasizes the opposition of the two parties in the covenant (what concerns me or my part). It answers to of Gen 17:9. Just as in the ninth chapter the of Gen 17:9 stands in opposition to the of verses 4 and 5 (comp. Exodus 19; Genesis 24).And thou shalt be a father. The announces the subjects of the covenant. For it is not simply the individual covenant of faith of Abram, but the entire general covenant of blessing in him which is here spoken of. Knobel thinks that the name Abraham was first formed after Abraham had become the father of many nations. This is the well-known denial of the prophetic element. His own quotation, however, refutes him. The Hebrews connected the giving of names with circumcision (Gen 21:3 ff.; Luk 1:59; Luk 2:21). The Persians likewise, according to Tavernier: Travels, i. p. 270, and Chardin: Voyages, x. p. 76. The connection of the giving of names, and circumcision, effects a mutual explanation. The name announces a definite human character, the new name a new character (the new name, Rev 2:17, the perfect stamp of individual character), circumcision, a new or renewed, and more noble nature.3 Moreover, Knobel remarks: we hear only in the Elohist the promise of a multitude of nations (Gen 17:16; Gen 17:20; Gen 35:11; Gen 48:4); the Jehovist uses only the singular (Gen 12:2; Gen 18:18; Gen 46:3). So likewise the promise of kings and princes among the successors of the patriarch is peculiar to the Elohist (ver.20; Gen 25:16; Gen 35:11; Gen 36:31). This distinction corresponds entirely with the fact, that Jehovah, out of the (Goim) nations, which he rules as Elohim, forms one peculiar people () of faith, as he at first changed the natural Israel to a spiritual. As to this promise of blessing from God, the name Abraham, father of a mass, noise, tumult of nations, embraces the whole promise in its widest circumference 1. People and kings [Kings. David, Solomon, Christ, whose royal genealogy is given Mat 1:1-16. Wordsworth, p. 79. Especially in Christ and the spiritual seed of Abraham, who are kings and priests unto God, Rev 1:6. Jacobus: Notes.A. G.]; even rich kings should come from him; 2. the covenant of blessing from God with him and his seed should be eternal; 3. the whole land of Canaan should belong to his seed for an eternal possession. It should be observed here, that Canaan has fallen in the very same measure to the Arabians as descendants of Abraham (Gal 4:25), in which it has actually been rent from the people of Israel for indefinitely long periods of time; it has thus remained permanently in the possession of the descendants of Abraham in the wider sense; 4. Jehovah will remain (be) the God (Elohim) of the seed of Abraham. This promise, also, notwithstanding all the transient obscurations, has been fulfilled in the patriarchal monotheism in Palestine and Arabia. The stipulated, imprescriptible, peculiar right of the peeple of Israel to Canaan is included in this general promise. [Literally to the lineal seed and the earthly Canaan, but the everlasting covenant and the everlasting possession, show that the covenant and the promised inheritance included the spiritual seed, and the heavenly Canaan.A. G.] In this new name, God gave to him a real pledge for the establishment of his covenant, since the name which God gave to him, could not be, or remain an empty sound, but must be viewed as the expression of the reality it conveys. Keil. A numerous posterity was regarded by the Hebrews as a divine blessing, which was the portion of those well-pleasing to him (Gen 24:60; Gen 48:16; Gen 48:19; Psalms 128; Ecc 6:3). Knobel.
2. The covenant of Abraham (on his part) with God, in the wider sense (Gen 17:9-14). And God (Elohim) said unto Abraham. The covenant of circumcision in the wider sense is a covenant of Elohim. In his new destination Abraham was called to introduce this sign of the covenant for himself and his seed. He came under obligation at the first for himself with his seed to keep the covenant with Elohim. But circumcision is the characteristic sign and seal of this covenant, as a statute and a type, i.e., with the included idea of its spiritual import. In this sense it is said: This is my covenant, shall be circumcised. Upon circumcision compare Winer: Real-Wrterbuch, and similar works. 1. The act of circumcision: the removal of the foreskin; 2. the destination: the sign of the covenant; 3. the time: eight days after the birth (see Gen 21:4; Lev 12:3; Luk 1:59; Luk 2:21; Joh 7:22; Php 3:5; Joseph.: Antiq. i. 12, 2); 4. the extent of its efficacy: not only the children, but slaves born in the house [and those also bought with his money.A. G.] were, to be circumcised; 5. its inviolability: those who were not circumcised should be cut off, uprooted.Circumcision, as a sign of the patriarchal covenant, appears to presuppose its earlier existence as a religious rite. According to Herodotus, circumcision was practised among the Colchi, Egyptians. [It has been urged, however, against the idea that the Egyptians practised this rite generally; 1. That Abraham circumcised all his male servantsamong them probably those who were presented by Pharaoh; 2. that Pharaohs daughter knew that Moses was a Hebrew child(Heb., and behold a male-child);3. Eze 31:18; see Bush: Notes, p. 273.A. G.] and Ethiopians; and the Syrians of Palestine and Phnicians might have learned it from the Egyptians. In Ewalds view, its original home was the valley of the Nile; and it still exists as a national usage among the Ethiopian Christians, and among the Congos. With regard to the circumcision of the Egyytians, we remark, that while Herodotus and Philo regard it as a general custom, Origen ascribes it simply to the priests. [Wordsworth, p. 81, urges in favor of this view, that circumcision was not practised by the other sons of Ham; that Ishmael, the son of an Egyptian mother, was not circumcised until after this institution of the covenant; and that Joshua is said to have rolled away the reproach of Egypt when he circumcised the Israelites at Gilgal.A. G.] According to Eze 31:18; Eze 32:19, the Egyptians seem to be included among the uncircumcised. We need not, however, insist too strictly upon a prophetic word, which may possibly have a higher symbolical sense (comp. Rom 2:28). And Origen informs us of a later time, in which the Coptic element was mingled with Hellenic elements in Egypt. Some have viewed Egyptian circumcision as an idolizing of the generative power. The bloody act points rather to purification. Delitzsch remarks: that circumcision, as some think, has been found in America, upon the South Sea Islands, e.g. in a mode resembling that in use among the Jews, in the Feegee Islands, and among the southeastern Negro tribes, e.g. among the Damaras in tropical South Africa. And here we cannot assume any connection with the Abrahamic, nor with the Egyptian circumcision. But the customs prevailing in the valley of the Nile, might spread themselves widely over Africa, as those of the Phnicians over the ocean. The Epistle of Barnabas, in a passage which has not been sufficiently regarded (Genesis 9), brings into prominence the idea, that we must distinguish circumcision, as an original custom of different nations, from that which receives the patriarchal and theocratic sanction. The heathen circumcision, as Delitzsch remarks, leaving out of view the Ishmaelites, Arabians, and the tribes connected with them both by blood and in history, is thus very analogous to the heathen sacrifice. As the sacrifice sprang from the feeling of the necessity for an atonement, so circumcision from the consciousness of the impurity of human nature. But that the spread of circumcision among the ancient nations is analogous to the general prevalence of sacrifice, has not yet been proved. It remains to be investigated, whether the national origin of circumcision stands rather in some relation to religious sacrifice; whether it may possibly form an opposition to the custom of human sacrifices (for it is just as absurd to view it with some, as a remnant of human sacrifice, as to regard it with others, as a modification of eunuchism); whether it may have prevailed from sanitary motives, the obligation of bodily purity and soundness, (see Winer, i. p. 159); or whether it has not rather from the first had its ground and source in the idea of the consecration of the generative nature, and of the propagation of the race (Delitzsch, p. 385). At all events, circumcision did not come to Abraham as a custom of his ancestors; he was circumcised when ninety-nine years of age. This bears with decisive weight against the generalizing of the custom by Delitzsch. As to the destination of circumcision to be the sign of the covenant, its patriarchal origin is beyond question. [As the rainbow was chosen to be the sign of the covenant with Noah, so the prior existence of circumcision does not render it less fit to be the sign of the covenant with Abraham, nor less significant. It was the fit symbol of that removal of the old man, and that renewal of nature which qualified Abraham to be the parent of the holy seed. Murphy. See also Kurtz and Baumgarten.A. G.] (See Joh 7:22). Still it was placed upon a new legal basis by Moses (Exo 4:24-25; Lev 12:3), and was brought into regular observance by Joshua (Jos 5:2). That it should be the symbol of the new birth, i.e., of the sanctification of human nature, from its very source and origin, is shown both by the passages which speak of the circumcision of the heart (Lev 26:41; Deu 10:16; Deu 30:6; Jer 4:4; Jer 9:25; Eze 44:7), and from the manner of speech in use among the Israelites, in which Jewish proselytes were described as new-born. As to the terminus of eight days, which was so strictly observed, that even the law of the Sabbath was held subordinate to the law of Circumcision, Delitzsch explains the prescription of this period, from the fact that the child was not separated and purified from the sustenance of its embryonic state until this period. It is better to regard the week of birth as a terminus for the close of the first throes and labor, and at the same time, as the term fixed for the outward purification. Keil explains: because this day was viewed as the beginning of the independent life, as we may infer from the analogous prescription as to the age of the young animals used in sacrifice (Lev 22:27; Exo 22:30).4 He remarks also, that the Arabians circumcise at a late period, usually between five and thirteen years, often during the thirteenth year, because Ishmael was thirteen years old when he was circumcised. For more detailed observations, see Knobel, p. 164.The threatening that the uncircumcised should be cut offuprooted, can refer only to the conscious, wicked contempt of the command, as the same threatening must be understood in regard to other offences. Clericus and others explain the cutting-off as a removal from the people and its privileges. But the theocratic death-penalty (which was indeed the form of a final, complete excommunication from the people) can alone be understood here, as it naturally could alone meet the case of the despiser of the covenant-sign, and of the covenant itself. [But it is the covenant between Jehovah and the seed of Abraham which is here before us, and exclusion from the people of the covenant would be, as Baumgarten urges, exclusion from all blessings and salvation. That this was connected with the death-penalty in other passages (as Exo 31:14), would seem to show that the phrase itself did not necessarily imply such a penalty.A. G.] (see Knobel, p. 163). The reference by Delitzsch, to an immediate divine judgment, or to the premature, childless death of the uncircumcised, who had reached full age, implies an extraordinary introduction or enlargement of the theocratic regulation, which belongs to the Israelitish tradition. Keil strives to unite both views (p. 156). But here also we must distinguish the legal and typical elements. In the typical sense, the cutting-off denotes the endless destruction, the total ruin of the man who despises the covenant of God. [And it is worthy of observation, that to despise and reject the sign, was to despise and reject the covenant itself. He who neglects or refuses the sign, hath broken my covenant.A. G.]
B.3. The establishment of the covenant in a narrower sense with Isaacthe more direct bearer and mediator of the covenant (Gen 17:15-22). And God (Elohim) said. God establishes the covenant in this form also as Elohim, not as Jehovah, since not only Israel, but Edom, should spring from Isaac, the son of Sarah.Sarah thy wife. As the ancestress of nations and kings, she should be called (princess), not (heroine). Knobel. Delitzsch explains the princely, but this does not distinguish sufficiently the old name from the new. (Jerome distinguishes: my princess, my dominion and princess generally). Even in this case the name declares the subject of the following promise, and its security. Now it was definitely promised to Abraham, that he should have a son from Sarah; and it was also intimated that the descendants from this son should branch themselves into (Goim) nations.Then Abraham fell upon his face, and laughed. The explanation of Knobel is absurd: Abraham doubted the possibility, since he was an hundred, and Sarah was ninety years old, and laughs, therefore, but falls upon his face, lest God should notice it (!). In the other writer, the patriarch, as the man of God, believes (Gen 15:6), and only the less eminent wife, doubts and laughs (Gen 18:12). But here as there, the laughter, in the name of the promised seed (), passes into the history of Abraham. That the interpreter, from this standpoint, knows nothing of a laugh of astonishment, in connection with full faith, indeed, in the immediate experience of the promise (Psa 126:1-2), is evident. Delitzsch: The promise was so very great, that he sank reverently upon the ground, and so very paradoxical, that he involuntarily laughs (see also the quotation from Calvin, by Keil, p. 151). [The laughter of Abraham was the exultation of joy, not the smile of unbelief. Aug.: de Civ. Dei. xvi. 26. Wordsworth, who also urges that this interpretation is sustained by our Lord, Joh 8:56.A. G.] We may confidently infer from the different judgments of Abrahams laughter here, and that of Sarah, which is recorded afterward, that there was an important distinction in the states of mind from which they sprang. The characteristic feature in the narration here is, that Abraham fell upon his face, as at first, after the promise, Gen 17:2.Shall there be born unto him that is an hundred years old?5 The apparent impossibility is twofold (see the quotations, Romans 4 and Hebrews 11).O that Ishmael might (still) live. The sense of the prayer is ambiguous. Abraham, says Knobel, turns aside, and only wishes that the son he already had should live and prosper. Calvin, and others, also interpret the prayer in the sense, that Abraham would be contented if Ishmael should prosper. Keil, on the contrary, regards the prayer of Abraham as arising out of his anxiety, lest Ishmael should not have any part in the blessings of the covenant. The fact, that the answer of God contains no denial of the prayer of Abraham, is in favor of this interpretation. But in the prayer, Abraham expresses his anticipation of an indefinite neglect of Ishmael, which was painful to his parental heart. He asks for him, therefore, a life from God in the highest sense. Since Abraham, according to Genesis 16, actually fell into the erroneous expectation, that the promise of God to him would be fulfilled in Ishmael, and since there is no record of any divine correction of his error in the mean time, the new revelation from God could only so be introduced when he begins to be in trouble about Ishmael (see Gen 21:9), and to doubt, as to the truth and certainty of his self-formed expectation, both because Jehovah had left him for a long time without a new revelation, and because Hagar had communicated to him the revelation granted to her, as to the character of her sona prophecy which did not agree with the heir of the promise. In this state of uncertainty and doubt [Calvin, however, holds, that Abraham was, all this time, contented with the supposition, that Ishmael was the child of promise, and that the new revelation startled him from his error.A. G.] the promise of the heir of blessing was renewed to him. But then he receives the new revelation from God, that Sarah shall bear to him the true heir. It puts an end to the old, sad doubt, in regard to Ishmael, since it starts a new and transient doubt in reference to the promise of Isaac; therefore there is mingling with his faith, not yet perfect on account of the joy (Luk 24:41), a beautiful paternal feeling for the still beloved Ishmael, and his future of faith. Hence the intercession for Ishmael, the characteristic feature of which is, a question of love, whether the son of the long-delayed hope, should also hold his share of the blessing. may, indeed, include so far the granting of the prayer of Abram; it may mean, still, nevertheless. [Better, as Jacobus, indeed, as addressed to the transient doubt as to Isaac, which may lie in Abrahams prayer for Ishmael. Indeed, on the contrary, Sarah is bearing thee a son.A. G.] But the nineteenth verse distinctly declares that the son of Sarah should be the chief heir, the peculiar bearer of the covenant. Closer and more definite distinctions are drawn in Gen 17:20.Twelve princes shall he beget (see Gen 25:12-16).At this set time. The promise is now clearly revealed even in regard to time; and with this the revelation of God for this time ceases.
4. The compliance with the prescribed rite of circumcision (Gen 17:23-27). The prompt obedience of Abraham [This prompt obedience of Abraham reveals his faith in the promise, and that this laughter was joyful and not unbelieving.A. G.] is seen in his circumcising himself and his household, i.e. the male members of his household, as he was commanded, in the same day. According to the expression of the text, Abraham appears to have performed the rite upon himself with his own hands.
DOCTRINAL AND ETHICAL
1. See the General Remarks, and the Critical Notes upon the double circle of the covenant, and circumcision. 3. Before my face. The anthropomorphisms of the Scripture. The soul, head, eyes, arm of God, are mentioned in the Bible. The Concordances give all the information any one needs. It is not difficult to ascertain the meaning of the particular descriptions. His face is his presence in the definiteness and certainty of the personal consciousness (Psalms 139).
4. Keil brings the narrower circle of the covenant into conflict with the wider, as was above remarked. [Keil puts his argument in this form: Since the grace of the covenant was promised alone to Isaac, and Abraham was to become the father of a mass of nations by Sarah (Gen 17:16), we cannot include the Ishmaelites nor the sons of Keturah in this mass of nations. Since, further, Esau had no part in the promise of the covenant, the promised descendants must come alone through Jacob. But the sons of Jacob formed only one people or nation; Abraham is thus only the father of one people. It follows, necessarily, that the mass of nations must embrace the spiritual descendants of Abraham, all who are (comp. Rom 4:11; Rom 4:16). He urges also, in favor of this view, the fact, that the seal of the covenant was applied to those who were not natural descendants of Abraham, to those born in his house and bought with his money. He holds, also, that the promise of the land of Canaan to this seed for a possession is not exhausted by the fact, that this land was given to the literal Israel, but that as the are enlarged to the , so the idea and limits of the earthly Canaan must be enlarged to the limits of the spiritual Canaan, that in truth, Abraham has received the promise , Rom 4:13, p. 138.A. G.] Under the seed promised to Abraham of a multitude of nations, the descendants of Esau should not be understood; on the contrary, the spiritual descendants of Abraham must have been intended, and reckoned with the people of Israel, which constitutes, indeed, but one nation. But still, we must always clearly distinguish between the promise, in thee shall be blessed all the families of the earth, and the promise, from thee shall spring a mass of nations, through Ishmael and Isaac, and these shall all be embraced in the covenant of circumcision, the one as bearer of the covenant, the others as associates and sharers in the covenant. Otherwise, indeed, even the spiritual seed of Abraham must be circumcised. But as circumcision is the type of the new birth, so the mass of nations which should spring from Abraham, is the type of his spiritual descendants, and in the typical sense, truly, he is here the father of all believers. In the typical sense, also, the promise of Canaan, and the promise of the eternity of the covenant, have a higher meaning and importance. The remarks of Keil, as to the estimation of this spiritual significance of the Abrahamic promise, against Auberlen and others, who sink the reference of the promise to the spiritual Israel to a mere application, are well founded [and are most important and suggestive.A. G.]
5. Circumcision (as also baptism still more effectually, Romans 6), as the type of the renewing through natural suffering, evidently forms an opposition between the old and sinful human nature, and the new life. It is therefore a testimony to human corruption on the one hand, and to the calling of men through divine grace to a new life, on the other. [The ground of the choice of circumcision as the sign and seal of the covenant may be thus stated. It lies in the nature of the blessing promised, i.e. a seed of blessing. That which is born of the flesh is flesh, but the promised seed were to be holy, and thus channels of blessing. The seed of Abraham were thus to be distinguished from other races. As corruption descended by ordinary generation, the seed of grace were to be marked and symbolically purified from that corruption. It thus denoted the purifying of that by which the promise was to be secured.A. G.] But as a sign placed upon the foreskin, it designates still more definitely on the one side, that the corruption is one which has especially fallen upon or centres in the propagation of the race, and has an essential source of support in it, as on the other side, it is a sign and seal, that man is called to a new life, and also, that for this new life the conception and procreation should be consecrated and sanctified (see Joh 1:13-14). The male portion of the people only, were subjected to this ordinance. This rests first of all upon natural causes. Luther finds a compensation in the birth-throes and exposure to death on the part of the females. The pains of birth were truly translated to the male sex through circumcision. But then this one-sidedness of the sacrament of circumcision declares the complete dependence of the wife upon her husband under the old covenant. [Kurtz: The dependent position of the woman, by virtue of which, not without the man, but in and with the man, not as woman, but as the bride, and mother, she has her importance in the people and life of the covenant, does not allow her to come into the same prominence here as the man, p. 188. Jacobus says: Under the Old Covenant, as everything pointed forward to Christ the God-ManSon of Manso every offering was to be a male, and every covenant rite was properly enough confined to the males. The females were regarded as acting in them, and represented by them. Under the New Testament this distinction is not appropriate. It is not male and female, Gal 3:28; Col 3:11. That the rite was applied so expressly to those born in the house, and those bought with his moneythe son of the strangerwas intended to point to the universal aspect of the covenant, the extension of its blessings to all nations.A. G.] But it was enlarged, or completed, in fact, through the law of purification, to which the mother was subjected. Its spiritual significance is finally, that it is not birth itself, but the sexual generation, as such, which is the tradux peccati. In the New Covenant, the wife has an equally direct share in baptism as the husband. And this was typified in the Old Covenant through the giving of the name. Sarah possesses a new name as well as Abraham.
6. It scarcely follows from Exo 4:25, as Delitzsch thinks, that circumcision proclaimed to the circumcised man, that he had Jehovah for a bridegroom; although Jews, Ishmaelites, and Moslems generally name the day of circumcision the wedding-feast of circumcision. The Scripture constitutes a bridal relation between Christ and his Church, viewed in its totality.
7. If Delitzsch in this, as in other passages, gives to circumcision too great an importance, he does not esteem sufficiently its importance when he remarks, that it is no peculiar rite of initiation, like baptism. It is not circumcision which makes the Israelites what they are as such, i.e., members of the Israelitish church. It is through its birth [While it is true that the Israelite by his birth was so far a member of the congregation or church, that he had a title to its rites and ordinances, it is true that circumcision was the recognition of that membership, and that if he neglected it, he was exscinded from the people.A. G.]; for people and church are coterminous in the Old Testament. This is totally incorrect, just as incorrect as if one should say, Christendom and the Church are coterminous. [It lies, too, in the face of the whole New Testament, which places circumcision and baptism in the closest relations to each other, and makes the one to come in the place of the other. The differences between them upon which Delitzsch dwells are just those which we should expect under the two economies.A G.] As one must distinguish between Jacob and Israel, so one must distinguish between Israel as the naturally increased () and Israel as the called people of God (). Israel is, in a qualified sense, the people of God; viz., as it, through circumcision, purification, and sacrifice, was consecrated a congregation of God (). And thus we must distinguish circumcision as to its old national, its patriarchal, and its theocratic and legal power and efficacy. In the last meaning alone, it belonged to the people of Israel as the Church of God, and was so far an initiatory rite, that by means of it an Edomite or Moabite could be incorporated into the people of God, while genuine Jews, even the sons of Aaron, might be exscinded, if it were neglected. The Old Testament people of God, has thus definitely the characteristic traits of the spiritual New Testament Israel, a people of God, gathered from all the nations of the earth: It was precisely the fault of the Edomite Jews, that they failed to distinguish between circumcision in this higher sense, as it passed over into baptism, and circumcision as a national custom. And this is the fallacy of the Baptists, through which they, to this day, commonly attempt to rend away from the defenders of infant baptism the argument which they draw from circumcision. They say, circumcision was no sacrament of the Jews; it was a mere national custom. But it was just as truly a sacrament of the Jews, as the passover, from which we must distinguish likewise, the eating of a roasted lamb in the feasts of the ancients. We refer again to the well-known distinction in the Epistle of Barnabas (Genesis 9).
8. The moral nature of the divine covenant appears in this chapter, as in the earlier formation of the covenant; and here still more definitely through the opposition: I on my part (Gen 17:4), but thou on thy part (Gen 17:9). Circumcision, according to this antithesis, must be regarded by Abraham especially as a duty, which declares comprehensively all his duties in the rendering of obedience, in the self-denying, subduing; and sanctifying of his nature; while the giving of the name is the act of God, which is comprehensive of all his promises. There is no conflict between this first and nearest significance of circumcision, and the fact, that it is a gift, a sign and seal, and type of the truth of the covenant of God. The application to the passover-meal, and indeed to the Christian sacraments, will be obvious. [As a sign, circumcision was intended to set forth such truths as these: of repentance and flesh-mortifying, and sanctification and devotement to God; and also the higher truth of the seed of promise which Israel was to become, and the miraculous seed, which was Christ, As a seal, it was to authenticate Gods signature, and confirm his word and covenant promise, and execute the covenant on Gods part, making a conveyance of the blessings to those who set their hand to this seal by faith. Under the New Testament economy of the same covenant of grace, after the seed had come, the seal is adapted to the more spiritual dispensation, though it is of the same general import. Jacobus, Notes, vol. i. p. 286.A. G.]
9. The first laughter mentioned in the Bible is that of Abraham, Gen 17:17. A proof that there is nothing evil in the laugh itself. The first weeping which is mentioned is the weeping of Hagar in the desert (Gen 21:16). Both expressions of human feeling thus appear at first, in a consecrated and pious form.
10. The Jews declare that the law of circumcision is as great as the whole law. The idea is, that circumcision is the kernel, and therefore, also, that which comprehends the whole law: a. as a separation from an impure world; b. as a consecration to God. When they say, it is only on account of circumcision that God hears prayer, and no circumcised man can sink to hell, it is just as true, and just as false, as the extra ecclesiam nulla salus, according as it is inwardly or outwardly understood.
11. We have here the first allusion to slaves who were bought with money (Gen 17:27). Starke: Thus it seems, alas! true, that at this time slavery prevailed, which, indeed, to all appearance, must have begun from the Nimrodic dominion. For when men have begun to treat their fellow-men as wild beasts, after the manner of hunters, they will easily enslave those who are thus overcome; and this custom, though against the rights of nature, soon became general. When, now, Abraham found this custom in existence before his time, he used the same for the good of many of these wretched people; he bought them, but brought them to the knowledge of the true God, etc. To buy and sell men for evil is sin, and opposed both to the natural and divine law (Exo 21:2); but to buy in order to bring them to the knowledge of the true God is permitted (Lev 25:44-45).To buy them in order to give them bodily and spiritual freedom is Christ-like.
12. Starke: The question arises here, whether a foreign servant could be constrained to be circumcised. Some (Clericus, e.g.) favor, and others oppose this opinion. The Rabbins say: If any one should buy a grown servant of the Cuthites, and he refused to be circumcised, he should sell him again. Maimonides.
13. As in the ark of Noah, so in the fact that Abraham should circumcise all the male members of his household, the full biblical significance and importance of the household appears in a striking way; of the household in its spiritual unity, which the theory of the Baptists in its abstract individuality, dissolves.
14. The promise of blessing which Abraham receives, repeats itself relatively to every believer. His life will be rich in fruits of blessing, reaching on into eternity. In the abstract sense this avails only of Christ (Isa 53:10), but therefore in some measure of every believer (Mar 10:30).
15. The word Gen 17:14 in a typical expression contains a fearful and solemn warning against the contempt of the sacraments. The signs and seals of communion with the Lord and his people are not exposed to the arbitrary treatment of individuals. With the proud contempt of the signs of communion, the heart and life are separated from the communion itself, and its blessings and salvation.
16. The New Testament fulfilment of circumcision (Rom 2:29). If circumcision is the type of the new birth, its essential fulfilment lies in the birth of Christ. The, sanctification of birth has reached its personal goal in his birth, which is a new birth. But Christ must be appropriated by humanity through his sufferings. Therefore he was made subject to the legal circumcision (Gal 4:4), and the perfect result of this communion with his brethren, was his death upon the cross (Rom 6:6; Col 2:11-12). In the communion with this death, into which Christians enter with baptism, they become the people of the real circumcision, over against which bodily circumcision, in a religious sense, becomes a cruel mangling of the body (Php 3:3).
17. We must distinguish the typical significance of our chapter from its historical basis, and bind both sides together without confounding them. This avails of the twofold circle of the covenant; of the name Abraham; of the blessing for his seed; of the eternity of the covenant; of his sojourn in Canaan, and the gift of the land to him for an eternal possession; of circumcision, and of the threatening of excision. In all these points we distinguish the historical greatness and spiritual glory of the covenant of promise.
HOMILETICAL AND PRACTICAL
See the Doctrinal paragraphs.The visitation of Abraham after his long trial and waiting.Gods delay no actual delay (2Pe 2:9).The establishment of the covenant between God and Abraham: 1. The precondition of the establishment of the covenant (see Genesis 15ch. Gen 17:1); 2. the contents of the covenant of promise: the name Abraham; a. in the natural sense; b. in the typical sense; 3. the covenant in the wider and narrower sense: 4. the covenant-sign.The new covenant of God in his name (El-Shaddai, God of wonders), the basis of the new name of believers.Faith in the miracle is faith in that which is divinely new.The renewed call of Abraham: 1. As a confirmation of his calling; 2. as the enlargement and strengthening of it.The contents of the call: Walk before me and be perfect, i.e., walk before me (in the faith and vision of my presence, in grace and miraculous power), 1. so art thou blameless (pious, righteous, perfect); 2. so wilt thou be blameless; 3. so prove it through thy pious conduct.The particular promises of God, which are contained in the name Abraham: 1. According to its natural greatness; 2. according to its typical glory.The promises of God conditioned through the covenant of God.The two sides in the covenant of God.In the covenant of circumcision.Circumcision as a type: 1. Of the new birth; 2. of baptism; 3. of infant baptism.Abrahams laughter.Abrahams intercession for Ishmael.For missions among the Mohammedans.He will laugh.Isaacs name henceforth a name of promise.The significance of this name for the children of God (Psa 126:2; Luk 6:21).Abrahams obedience the spiritual side of circumcision.
Starke: [derivations of El-Shaddai. More particularly upon the biblical anthropomorphisms]. The change of names. There is here a glorious proof that even the heathen shall come to Christ, and become the children of Abraham.Upon Gen 17:6. But above all, the King of kings, Christ, is to descend from him (Luk 1:32; Rom 9:5).Upon Gen 17:7. As to the earthly prosperity which God promised to the natural seed of Abraham, namely, the possession of the land of Canaan, the word Eternal is here used to denote a very long time, which, however, has still an end (Gen 17:8; Gen 17:13; Gen 17:19; Exo 21:6; Deu 15:17; Jer 18:16). But as to the spiritual good which he promised to the spiritual seed of Abraham, to all true believers, namely, the grace of God, forgiveness of sins, protection and blessing in this life, and heavenly glory in the life to come, it is surely an eternal, perpetual covenant. [Thus also Wordsworth, essentially, and Murphy: The phrase, perpetual possession, has here two elements of meaningfirst, that the possession in its coming form of a certain land, shall last as long as the co-existing relations of things are continued; and secondly, that the said possession in all the variety of its ever grander phases, will last absolutely forever, p. 309.A. G.].Cramer: The covenant of grace of God is eternal, and one with the new covenant in Christ (Jer 31:33; Isa 54:10).Osiander: Even the children of Christian parents, born dead, or taken away before the reception of baptism, are not to be esteemed lost, but blessed.He introduces a sacrament which, viewed in itself alone, might be regarded as involving disgrace. But on this very account it typifies, 1. the deep depravity of men, in which they are involved from the corruption of original sin, since not only some of the members, but the whole man, is poisoned, and the member here affected in particular as the chief instrument in the propagation of the human race. 2. For the same reason, it confirms the promise of the increase of the race of Abraham.3. Through this sign God intends to distinguish the people of his possession from all other nations. 4. He represents in it, the spiritual circumcision of the heartthe new birth.Upon Gen 17:14. Cramer: Whoever despises the word of God and the sacraments, will not be left unpunished by God (Isa 7:12; Luk 7:30; 1Co 11:30.Musculus: Sarah, although appointed to be the royal mother of nations and kings, does not bear them to herself, but to Abraham, her own husband; thus the Church of Christ, espoused to Christ, although the true royal mother of nations and kings, i.e., of all believers, bears them not to herself, but to Christ.Cramer: Although women in the Old Testament had no sacrament of circumcision, they share in its virtue, through the reception of the names, by which they voluntarily subscribe to the covenant of God (Isa 44:5).God is an Almighty God, who is not bound to nature.
Gen 17:23. As to the readiness with which all the servants of Abraham suffer themselves to be circumcised, we see at once that they must have had already, through the instruction of Abraham, some correct knowledge of God, since otherwise they could not have understood an act which, to mere reason, appears so preposterous, foolish, and disgraceful.Osiander: Believing householders, who yield themselves in obedience to the divine will, shall have also, through the divine blessing, yielding and docile domestics.Cramer As circumcision was applied to all the members of Abrahams household, so all, great and small, should be baptized (Mar 10:14; Joh 3:5-6; Act 16:15; Act 18:8; 1Co 1:16.As Abraham used no delay in the sacrament of circumcision, even so we also should not long defer the baptism of infants.
Lisco: The essential element of the covenant on the part of God is grace; on mans part, faith (still, the grace here receives a concrete expression in a definite, gracious promise, and faith likewise in obedience, and in a definite, significant rendering of obedience).Gerlach: Gen 17:19. Isaac (he laughs, or one laughs), the child of joyful surprise is now announced as soon to appear.
Gen 17:8. The eternal possession stands in striking contrast to the transient, ever-changing place of sojourn, which Canaan was, at that time, for Abraham. This land, however, which God promises to Abraham and his seed for an inheritance, is still at the same time a visible pledge, the enclosing shell of the still delicate seed or kernel, therefore the prophetic type of the new-world, which belongs to the Church of the Lord; therefore it is pre-eminently an eternal possession. This is true, also, of all divine ordinances, as circumcision, the passover, the priesthood, etc., which, established in the Old Testament as eternal, are, as to the literal sense, abolished in the New Testament, but are in the truest sense spiritually fulfilled.Calwer (Handbuch) upon Gen 17:1 : Walk before me, etc. The law and the gospel, faith and works, are brought together in this one brief word or sentence. Gen 17:7. Eternal covenant. Truly, in so far as the spiritual seed of Abraham take the place of the natural Israel, and the earthly Canaan is the type of the heavenly, which remains the eternal possession of all believers.The female sex, without any external sign of the covenant, were yet included in the covenant, and shared its grace, so far as through descent or marriage they belonged to the covenant people (Gen 34:14 ff.; Exo 12:3; Joe 2:15-16).Schrder: Gen 17:1. This manifestation was given to Abraham, when he had now grown old and gray in faith, for the hope of the fulfilment of the divine promise. How he rebukes and shames us who are so easily stumbled and offended, if we do not see at once the fulfilment of the divine promises! (Rambach).Upon the name Elohim. The same epoch which (Genesis 17) introduces the particular view of that economy (Rom 4:11-12), opens also its universal tendencies and features. What profound divine wisdom and counsel shine in these paradoxes! (The foundation, however, of this opposition is laid already in Gen 12:1, and first appears in its decisive, complete form in the Mosaic institution of the law).
Gen 17:1. We need to mark more carefully the I am of Gen 17:1, because, so many false gods present themselves to our hearts, and steal away our love (Berleb. Bibel).Before Abraham was commanded to circumcise himself, the righteousness of faith was counted to him, through which he was already righteous (Luther).Although he utters no word, his silence speaks louder than if he had cried in the clearest and loudest tones, that he would surely obey the word of God (Calvin).The significance and importance of names, among the Hebrews, especially in Genesis.
Gen 17:5. Abraham is not called the father of many nations, because his seed should be separated into different nations, but rather because the different nations should be united in him (Romans 4; Calvin).
Gen 17:8. The land wherein thou art a stranger. The foreigner shall become the possessor.Upon Gen 17:14. The connection shows that the reference is to the conscious contempt of the sacraments, not to those children who, through the guilt of their parents, were not circumcised upon the eighth day (Exo 4:24, ff.)
Gen 17:17. Abraham laughed. In the region of unbelief the doubt is of no moment. It has its importance in the life of believers, where it presupposes faith, and leads as a transition step to a firmer faith. (There is, however, a twofold kind of doubt, without considering what is still a question, whether there is any reference to doubt in the text). Luther thinks that Christ points to this text (in Joh 8:56). Then the laughing also is an intimation of the overflowing joy which filled his heart, and belongs to his spiritual experiences.
Gen 17:19. Isaac. The name teaches that those who tread in the footsteps of Abrahams faith, will at times find cause for laughter in the unexpected, sudden, and great blessings they receive. There is reason in God, both for weeping and laughter (Roos).
Gen 17:23. We see how well his house was ordered, since even those who were bought with money cheerfully submitted to circumcision (Calvin).Passavant: (Abraham). The Almighty God, the God who can do all, sees all, knows all, he was, is, and will be all, to his servants.
Footnotes:
[1][Not sincere merely, unless in the primitive sense of duty, but complete, upright, holy; not only in walk, but in heart. Murphy, p. 308.A. G.]
[2][Calvin and Keil recognize in this prostration of the patriarch his appropriation and reception of the promise, and his recognition of the command.A. G.]
[3][For the significance of names, and the change of names, see Hengstenbergs Beitrge ii. p. 270 ff.; Kurtz.A. G.]
[4][A son of eight days. It was after a weeks round, when a new period was begun, and thus it was indicative of starting anew upon a new life. The seventh day was a sacred day. And this period of seven days was a sacred period, so that with the eighth day a new cycle was commenced Jacobus, p. 287.A. G.]
[5][These questions are not addressed to God; they merely agitate the breast of the astonished patriarch. Murphy, p. 311. Can this be? This that was only too good to be thought of, and too blessed a consummation of all his ancient hopes, to be now, at this late day, so distinctly assured to him by God himself. Jacobus, p. 289.A. G.]
CONTENTS
This chapter is rendered the more memorable, in that it contains the substance of the Covenant of Grace, which, though here represented as made between God and Abram, yet in reality, forms the outline of that everlasting Covenant made with the Lord Jesus Christ, for all the spiritual seed of Abram. In this Chapter, God’s appearance to Abram is taken notice of: the effect induced by it on the mind of the patriarch: the names of Abram and Sarai are changed; the rite of circumcision appointed as an outward visible sign or seal of the Covenant, and the Patriarch’s obedience to the divine command.
Gen 17:1 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.
If the Reader will be at the pains to calculate the distance between the former revelations of the Lord to Abram, and the one mentioned in this verse, he will find it to amount to thirteen years! No doubt, Abram kept up the remembrance of the Lord, by ordinances and family worship. And the Lord, no doubt, manifested his remembrance of the Patriarch in many a kind providence! Let every exercised believer remember this: and in his dark seasons call to mind how the great father of the faithful was exercised. Let him remember also, that the communications of divine love, are precious things; and learn to prize them accordingly! Pro 6:22 ; Joh 14:26 ; Gen 35:11 . El Shaddai, means God All-sufficient. Sweet thought! The Christian’s God is indeed All-sufficient, according to Covenant-promises, for all we want, and for all our joys. Sufficient in himself: sufficient for us: sufficient to us. And all that he is, as relating to the work of redemption, he is for his people. Reader! examine yourself by that standard, Psa 16:2-5 . And then see whether you can adopt that language, Psa 73:25 .
God the Giver
Gen 17:8
‘I will give.’ That is the text. It is found in Genesis, and therefore in the right place; it is heard in the Apocalypse, and therefore the great Amen cannot be far off. Let us see how the river runs, and walk by it, as it were, hand in hand with God.
I. The Lord had to incarnate Himself in little phrases and small toy meanings in order to get at man’s imagination, so He says in Genesis XVII, 8, ‘I will give unto thee… land’. Do not put a full-stop after ‘land’. That is the poorest and meanest of His gifts, and would be poorer and meaner still if it did not carry with it all the other gifts by implication, suggestion, far-flashing indication of an opening universe. But the land is God’s to give. The land never belonged to any one but God. It is something to know that God gives men land, and clay out of which to make bricks, and quarries out of which to dig palaces, and forests out of which to bring navies and homes of beauty.
II. ‘I will give you rain.’ Of course; having given us the land, He could not withhold the rain. What is the land without rain? dust unshaped into humanity and stewardship and responsibility a poor waste, nothing but dust, that cannot grow a flower. Now I feel to be warming towards this great notion of the One-Giver and All-Giver. ‘I will give you rain’ soft water, the kind of water the roots like and pine for. Never dissociate God from land and from water; they are both His, He only can give them in any sense that will bring with it satisfaction. There is a way of appeasing hunger that does not touch the deeper inner hunger of the other self that excites a man and mocks him every day.
III. ‘I will give thee ‘ what more can He give? He has given us the land, He has given us the rain, He says, ‘I will give thee riches and wealth and honour’. Is there a fountain of honour in the universe? Yes, and if we seek it not, we shall find it sooner; if we do not go after riches and wealth and honour, the poor weazened things will come to us.
IV. Now He begins a higher style of talk. He was condescending all the while to get at us, so lowly was our place in the pit. Now we are coming nearer to the light. He says, ‘I will give you pastors according to Mine heart’ (Jer 3:15 ) bits of God’s own heart, fragments of His infinite love, souls that have received the kiss and will impart it to despairing spirits.
V. He is coming very near us now. What can follow such gifts land and rain and riches and pastors? He said, ‘I will give unto thee a son’. ‘For God so loved the world that He gave His only begotten Son.’ So loved that He gave. That is the way to love. He lives to give. That is love. If you take all in and allow nothing to flow out you will one day find that your great gathering of water has burst the cistern or the deep reservoir and has gone. You come in the morning and say, ‘I have an abundance of water, but I will not give you any, but you may look at it and see how rich I am; this is the reservoir, walk up this green slope, and I will show you what is worth more than crystal.’ We say, ‘I do not see it, where is it?’ ‘Wait a moment and you will see it, over this little hillock.’ And we climb the hillock, and look, and the water, the gathered, stored water, kept from the poor and the needy and the thirsty, has gone. God will take it all up again into His sky and turn it into rainbows and into showers and pour it upon worthier receivers. They are storing poverty who are storing gold without God.
Joseph Parker, City Temple Pulpit, vol. v. p. 242.
Gen 17:18
‘Abraham looked upon the vigorous, bold, brilliant young Ishmael, and said appealingly to God: “O that Ishmael might live before Thee!” But it cannot be; the promises are to conduct, to conduct only. And so, again, we in like manner behold, long after Greece has perished, a brilliant successor of Greece, the Renascence, present herself with high hopes…. And all the world salutes with pride and joy the Renascence, and prays to Heaven: “O that Ishmael might live before Thee!” Surely the future belongs to this new-comer.’
M. Arnold in Literature and Dogma. References. XVII. 18. A. Maclaren, Expositions of Holy Scripture Genesis, p. 123. XVIII. 1. Expositor (3rd Series), vol. ii. p. 203; ibid. vol. iii. p. 69. XVIII. 16-33. A. Maclaren, Expositions of Holy Scripture Genesis p. 129. XVIII. 19. G. Bainton, Christian World Pulpit, 5 Nov. 1890. J. Budgen, Parochial Sermons, vol. ii. p. 185. XVIII. 22. C. J. Vaughan, Harrow School Sermons, p. 371. XVIII. 25. Bishop W. Ingram, Under the Dome. p. 219. W. R. Inge, Faith and Knowledge, p. 57. Professor Story, Christian World Pulpit, 1891, p. 88. XVIII. J. Parker, Adam, Noah, and Abraham, p. 135. XVIII. 25. J. Vaughan, Sermons (15th Series), p. 117.
XX
THE COVENANTS WITH ABRAHAM (PART ONE)
Gen 12:1-3 We now come to consider one of the most important subjects of religious history the covenants made with Abraham. The lessons in Genesis that bear directly upon the matter are in Gen 12:1-3 ; Gen 15:1-21 ; Gen 17:1-15 ; Gen 22:1-19 . All of these should be carefully studied in themselves and with their New Testament connections.
The investigation will show that there are either two distinct covenants, or what amounts practically to the same thing, two distinct lines of thought; one fleshly, the other spiritual, with equally distinct developments. Let us go over the whole matter step by step.
In general terms a covenant is an arrangement or agreement between two or more parties. Its terms are the stipulations or conditions which set forth the reciprocal relations and obligations of the parties entering into the agreement. The word “covenant” is frequently employed in both Testaments to express an agreement between men, or between God and men. It first appears in Gen 6:18 , where God says to Noah, “I will establish my covenant with thee.” As examples of a covenant between men we should study the covenant between Abraham and Abimelech (Gen 21:27-32 ); the covenant between David and Jonathan (1Sa 15:1-4 ; 1Sa 20:12-16 ), the covenant between David and the elders of Israel (1Ch 11:1-3 ). Figurative use of the word appears in Job’s covenant with his eyes (Job 31:1 ), Ephraim’s covenant with death and hell (Isa 28:15-18 ).
The root of the Hebrew word signifies to cut or divide, referring to the custom of cutting or dividing in two the animal sacrifice in order to ratification by the covenant-makers passing between the parts. As vivid examples of this consider: “And God said unto Abraham, Take me a heifer three years old, and a she-goat three years old, and a ram three years old, and a turtledove and a young pigeon. And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not. . . . And it came to pass, that, when the sun went down, and it was dark, behold, a smoking furnace, and a flaming torch that passed between these pieces” (Gen 25:9-10 ; Gen 25:17 ). “And I will give the men that have transgressed my covenant, that had not performed the words of the covenant which they made before me, when they cut the calf in twain and passed between the parts thereof” (Jer 34:18 ). “Gather my saints together unto me, those that have made a covenant with me by sacrifice” (Psa 1:5 ).
This is of great importance in determining the Bible meaning of covenant. It shows that covenants were ratified by very vivid, religious services in which an appeal was made to God to witness the integrity and sincerity of the covenant makers and to judge the violators of it. In these religious ceremonies both parties took a most sacred oath to observe the stipulations of the agreement under penalty of divine judgment. For example: “I sware unto thee, and entered into a covenant with thee,” says Jehovah to Jerusalem (Eze 16:8 ). “And Jonathan caused David to swear again” (1Sa 20:17 ). “Swear unto me here by God that thou wilt not deal falsely with me,” says Abimelech to Abraham. And Abraham said, “I will swear.” “Wherefore he called that place Beersheba; because there they sware both of them” (Gen 21:23-24 ; Gen 21:31 ). Upon this point a New Testament statement is conclusive: “For when God made a promise to Abraham, since he could swear by none greater, he sware by himself, saying, Surely blessing will I bless thee, and multiplying I will multiply thee. And thus, having patiently endured, he obtained the promise. For men swear by the greater: and in every dispute of theirs the oath is final for confirmation. Wherein God, being minded to show more abundantly unto the heirs of the promise the immutability of his counsel, interposed with an oath; that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay hold on the hope set before us” (Heb 6:13-18 ). Because, therefore, of the oath and the sacrifice, to violate a covenant was regarded not only as most dishonorable but also a profane action, indicating great depravity and irreligion. The Romans charged the Carthaginians with habitual disregard of treaties so made, and pilloried them in history with the proverb, “Punic Faith.” But Paul in his letter to the Romans characterizes them, with other heathen, as “covenant breakers” (Rom 1:31 ). On the other hand, David in delineating a citizen of Zion, says, “He that sweareth to his own hurt and changeth not” (Psa 15:4 ).
Usually covenants were accompanied by some sign, token, or memorial. The rainbow was the token of the covenant with Noah. The seven ewe lambs were a token of the covenant with Abimelech, and Abraham also planted a tamarisk tree as a memorial. Jonathan gave David his own raiment as a token of their covenant. Circumcision was the sign of one of God’s covenants with Abraham. We have said that the first Bible use of the term is in Gen 6:18 . But this is not the first Bible record of the fact that a covenant was made. There were before this two covenants with Adam as the head of the race; one of works before the fall, and one of grace after the fall. The terms of the first covenant with Adam are clearly expressed in Gen 2:16-17 . A violation of terms by either party nullifies the covenant. This covenant was broken by Adam, as saith the prophet: “But they like Adam have transgressed the covenant” (Hos 6:7 ). A failure to be circumcised was a breach of the covenant of which it was not only a sign but a stipulation (Gen 17:14 ). The unchangeableness of the divine being was manifested in his keeping every covenant made with man (Psa 89:34-35 ). Having prepared the way by these general observations, we will not examine the four scriptures cited in Gen 12 ; Gen 15 ; Gen 17 ; Gen 22 .
The word, “covenant,” is not mentioned in Gen 12:1-4 . But Paul in the letter to the Galatians refers to a covenant of grace made with Abraham which was an anticipation of the gospel, and which he fixes by a date which exactly fits this paragraph in Gen 12 , and no other. The date is 430 years before the giving of the law on Mount Sinai. The anticipated gospel is in Gen 12:3 : “In thee shall all the families of the earth be blessed.” This very passage is quoted by the apostle Peter, and expressly called a covenant: “Ye are the sons of the prophets, and of the covenant which God made with your fathers, saying to Abraham, And in thy seed shall all the families of the earth be blessed” (Act 3:25 ). So that both Paul and Peter call this covenant of grace. This covenant of grace made with Abraham when seventy years old, and 430 years before the giving of the law, is confirmed with an oath when years afterward he offered up Isaac on the altar: “And the angel of Jehovah called unto Abraham a second time out of heaven, and said, By myself have I sworn, saith Jehovah, because thou hast done this thing, and has not withheld thy son, thine only son, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heavens, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice” (Gen 22:15-18 ).
To this confirmation Paul thus refers: “Brethren, I speak after the manner of men: Though it be but a man’s covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto. Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect. For if the inheritance is of the law, it is no more of promise: but God hath granted it to Abraham by promise” (Gal 3:15-18 ). This language makes clear these points:
That the gospel covenant with Abraham in Act 7:2-3 , when Abraham was seventy years old, and restated in Gen 7:1-3 , when he was seventy-five years old.
That this covenant with Abraham is confirmed by the divine oath as recorded in Gen 22:15-18 . This is also the confirmation set forth in Heb 6:16-18 .
That this covenant was made 430 years before the giving of the law.
An examination of the grace covenant in Gen 12 , and of its confirmation in Gen 22 , shows that it has one distinguishing peculiarity, namely, its blessings for all the world. Let us next examine the record in Gen 15 .Gen 15:8 , Abraham asks God how he may know that he would inherit the land of Palestine. Whereupon follows an exact account of a covenant, and expressly called a covenant, whose terms are clear that God will give his lineal descendants, according to the flesh, this very land whose metes and bounds are clearly set forth. There is nothing here for the world at large. It is strictly a national covenant. Examine all its terms and see. Now if we examine the record in Gen 17 , we find again this national covenant and a sign is added, namely, circumcision.
So that we may say that two distinct covenants were made with Abraham:
The covenant of grace, Gen 7 , which was confirmed with an oath, Gen 22 , and that this covenant is so recognized by both Peter and Paul.
A national covenant (Gen 15 ), whose sign of circumcision was added (Gen 17 ). This national or circumcision covenant reappears in the law covenant at Mount Sinai. And this law covenant is expressly contrasted with the grace covenant in Paul’s letter to the Galatians. “For it is written, that Abraham had two sons, one by the handmaid, and one by the freewoman. Howbeit the son by the handmaid is born after the flesh; but the son by the freewoman is born through promise. Which things contain an allegory: for these women are two covenants; one from Mount Sinai, bearing children unto bondage, which is Hagar. Now this Hagar is Mount Sinai in Arabia and answereth to Jerusalem that now is: for she is in bondage with her children. But the Jerusalem that is above is free, which is our mother. For it is written, Rejoice, thou barren that bearest not; Break forth and cry, thou that travailest not; For more are the children of the desolate than of her that hath the husband. Now we, brethren, as Isaac was, are children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, so also it is now. Howbeit what saith the Scripture? Cast out the handmaid and her son: for the son of the handmaid shall not inherit with the son of the freewoman. Wherefore, brethren, we are not children of a handmaid, but of the freewoman (Gal 4:22-31 ).
To settle this matter beyond controversy we have only to prove from the Scriptures that the circumcision, or national covenant, was passed over and merged into the Sinai covenant and the case will be complete. This will be shown later in the argument. So we have before us the Abrahamic covenants. There are distinctly two, widely differing in range and terms. The plurality of these covenants is thus expressed by Paul: “Who are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises” (Rom 9:4 ).
The principal difference between the circumcision covenant and the Sinai or law covenant is that the latter is an enlargement of the former. One is seed; the other is fruit.
QUESTIONS 1. Where are the scriptures on the covenants with Abraham?
2. What two covenants made with him?
3. In general terms what is a covenant and what are the terms of a covenant? Give examples.
4. Etymologically, what does the word mean? Illustrate.
5. How were covenants ratified and what was the meaning of that action? Illustrate.
6. What New Testament proof of God’s oath to Abraham and what the purpose of it?
7. How was the violation of a covenant regarded, what was charge of the Romans against the Carthaginians and how did Paul characterize all of them?
8. What was the token of the several covenants, viz.: Between God and Noah; Abraham and Abimelech; Jonathan and David; God and Abraham?
9. What covenants had God made with the race prior to his covenant with Abraham and what nullified the covenant in each case?
10. Since the word “covenant” does not occur in Gen 12:1-4 , how do we know that this contains a covenant?
11. What covenant was this and what was the date?
12. How old was Abraham and when was this covenant confirmed with him?
13. What three points are made clear by Paul’s statement in Gal 3:15-18 ?
14. What covenant was made with Abraham in Gen 15 and what was its sign?
15. Restate the two covenants with Abraham, where found, the relation of the second to the Sinaitic covenant, and how contrasted with the grace covenant.
XXI
THE COVENANTS WITH ABRAHAM (PART TWO)
Gen 12:1-3 One’s understanding of these covenants affects all of his theological and church relations. If he confounds them, or reckons them as identical, he never gets out of the Old Testament for a plan of salvation, system or doctrines, idea of the church, nature, objects, and subjects of church ordinances. Hence it is easy for him to drift into ritualism, accept the doctrine of union of church and state and coercion of conscience by the magistrate. If he regards them as distinct, one to replace the other, he finds in the New Testament a plan of salvation, system of doctrine, idea of the church, number, nature, object, and subjects of church ordinances. He naturally rejects union of church and state, believes in liberty of conscience, opposes all hierarchies, advocates congregational form of church organizations and their independence of each other.
The covenants have been a battleground between Baptists and pedobaptists throughout their history. A man’s views on the covenants easily locate him in one or the other rank. While multitudes of books have been written, the strongest pedobaptist argument in favor of their construction of the covenants is a brief statement by that eminent Presbyterian divine, Dr. N. L. Rice. The substance of his argument is this:
(1) “The covenant with Abraham is the covenant of grace, therefore it did not belong to the Jewish dispensation and did not pass away with it.
(2) The covenant confessedly embraced believers and their infant children, and since it remains unchanged it embraces them still.
(3) All who were in the covenant had a right to its seal, and those embraced in it now have the same right. And since professed believers and their infant children did receive the seal of the covenant by expressed command of God, the same characters must receive it still.
(4) As circumcision was the first seal, and was administered to professed believers and their infant children, so baptism is now the seal and must be administered to the same characters. Or (1) the Abrahamic covenant was and is the covenant of grace; and the church of God, as a people in covenant with him, was organized on this covenant. (2) As the church was organized on this covenant, it embraced in its membership all who were embraced in the covenant, namely, professed believers and their infant children. (3) The Christian church stands on the same covenant and is identical with the Abrahamic church, and embraces the same characters in its membership, viz.: professed believers and their infant children. (4) All embraced in the covenant and in the church membership are entitled to the initiatory rite, and since professed believers and their infant children did receive circumcision, the first initiatory rite, the same characters, being still embraced in the same covenant, have a right to baptism, which is now the initiatory rite.”
To this very able statement of his case we submit the following reply: Dr. Rice assumes instead of proving his premises:
(1) He ignores the fact of two covenants with Abraham the covenant of grace and the covenant of circumcision, which he blends with great confusion of thought.
(2) As the covenant of grace made with Abraham was but a continuation and enlargement of previous covenants and promises reaching back to the fall of Adam, any church argument based on this covenant should no more commence with Abraham than with Noah or Seth, why not commence with Adam?
(3) Neither the covenant of grace nor the covenant of circumcision “confessedly embraced believers and their infant children.” Ishmael, the first descendant of Abraham who received the rite, was neither a believer nor an infant. The adult slaves of Abraham who received it at the same time were certainly not “infant children” of any believer, nor did the law require that they themselves be believers. They were circumcised because they were Abraham’s slaves, without any regard to age or personal faith. The law as to such subjects of circumcision was never changed.
So far as Abraham’s lineal descendants are concerned, on all millions of them, circumcision, if performed according to law, could never by any possibility be administered to a believer. The law requiring its performance when the subject was eight days old must be neglected or violated before a believer could have any chance to reach circumcision. By its own provisions of enforcement it perpetually excluded believers from its reception, just as infant baptism necessarily tends to drive believer’s baptism from the face of the earth. Dr. Rice’s plural, “believers,” is an impossibility; therefore, under the regular workings of the law, Abraham would be only one. So much for Abraham’s fleshly descendants.
In the case of a proselyte from the Gentiles who voluntarily became a Jew, he need not be a believer in the New Testament sense, and no descendant of his till the judgment day could reach circumcision by faith. We thus see what becomes of the doctor’s fundamental premise: “Believers and their infant children.”
(4) Dr. Rice makes an utterly unscriptural use of the word “seal.” To Abraham personally, unto him alone, is circumcision declared to be a seal, a seal of his faith which he had before he was circumcised. It could never be this to any of his descendants under a proper enforcement of the law. To them it might be a sign. The Bible never calls baptism a seal in any sense. New Testament believers are sealed by the Holy Spirit, not by water.
(5) Dr. Rice assumes the identity of the Christian church with what he is pleased to call the “Abrahamic church.” “The Abrahamic church” is too vague a term for such an important premise. It needs to be defined somewhat. The Christian church is a visible organization. The only visible Abrahamic organization is national Israel. Substitute “national Israel” for “Abrahamic church” in the premise, and the identity theory perishes by its own weight. You need not argue against it it falls to pieces if you look at it!
(6) Dr. Rice assumes that baptism came in the place of circumcision, which is at war with both Scripture and history. If he means only that there is some analogy between the place occupied in the Christian system by baptism and the place occupied in the Jewish system by circumcision, this is cheerfully granted, but all the force of the analogy is against infant baptism, thus: Circumcision was administered to Abraham’s fleshly seed; baptism must be administered to Abraham’s spiritual seed.
It is well just here to fix carefully in our minds the elements of the law of circumcision. Circumcision was administered,
(1) to Abraham’s natural seed;
(2) and to their slaves;
(3) but to males only;
(4) when eight days old;
(5) was by obligation a family rite;
(6) could be legally performed by man or woman;
(7) it obligated to keep the whole Sinaitic law, with which it was incorporated, as a means of justification and life, under a covenant of works;
(8) is guaranteed by an earthly domain for a possession.
With these elements before us, it will be easy to show why baptism did not come into its place, and what did come into its place, and how the analogy between baptism and circumcision is destructive to infant membership. This may be made manifest under the following heads:
(1) Both are “shadows.” A shadow cannot cast a shadow.
(2) Its antitype, regeneration, came in the place of circumcision.
(See Rom 2:28-29 ; Phi 3:3 ; Col 2:11 .)
(3) In the New Testament, the same people, if Jews, were baptized after being circumcised, as in the case of Jesus and his apostles, or were circumcised after baptism, as in the case of Timothy by Paul.
(4) The case in Act 15:1-30 , settles the question:
(a) The Judaizing teachers who tried to force circumcision on the baptized Gentiles at Antioch could not have understood that baptism was appointed to succeed circumcision;
(b) the apostles and elders at Jerusalem could not have so understood it either, for while the question was argued at length and exhaustively, no one referred to such a simple fact, which, if true, would have settled the whole controversy in a word. Their silence about it on this occasion was both inexcusable and criminal, if it were true.
(5) Utterly unlike circumcision, baptism is for Jew and Gentile, male and female, for believers, only, when they believe, without regard to age, is an ecclesiastical and not a family rite, is administered by special officers; as a mere memorial rite to the covenant of grace, it is in no sense essential to justification and life, and guarantees neither an earthly nor a heavenly Canaan.
(6) If baptism came in the place of circumcision, then it must be confined in its administration either to Abraham’s natural seed, or to his spiritual seed. If his natural seed only, that excludes the Gentile pedobaptists, as well as their children, and contradicts the Scriptures
(Mat 3:7-9 ). If to his spiritual seed, that excludes their infants for whose benefits the argument is made and establishes the true scriptural position baptism for believers only. (Compare Act 8:12 ; Act 8:37 ; Act 16:33-34 ; Act 18:8 .)
The next point necessary in this argument is to show that circumcision was passed over to Moses and became an integral part of the covenant of Sinai. The proof is this: In Gen 17 , God proposes an everlasting covenant with Abraham and his natural seed after him. The stipulation on God’s part was to give them the land of Canaan for an everlasting possession. The stipulation on their part was to keep the ordinance of circumcision and all that is involved. Any male not circumcised was cut off from the people and the inheritance. In Exo 4:24-26 , we learn that God sought to slay Moses because, on account of his wife’s objection, his child had not been circumcised. Moses was not relieved from the hazard until his wife, Zipporah, to save the husband’s life, yielded, though reluctantly, and circumcised the child.
Moses was now the appointed deliverer to lead the children of Israel into the land which God, according to his stipulation of the covenant, was to give them (Exo 6:4-8 ). Their final deliverance was accomplished by the Passover, which they were commanded to celebrate by a memorial feast. But no uncircumcised male was allowed to eat this feast (Exo 12:44-48 ). Thus Moses gave them circumcision in a national and perpetual statute. Then the nation was organized at Sinai and the covenant re-enacted and the law given; circumcision was incorporated in it as an essential feature of it (Lev 12:3 ). Thus, according to our Lord, Moses gave them circumcision as a national statute, and not as originating it, but as a requirement from the fathers when the original covenant was established (Joh 7:22-23 ). So it is testified that all who went out of Egypt to seek the land promised were circumcised (Jos 5:5 ). Again, when Joshua led them across the Jordan into the Promised Land, the Lord halted them at Gilgal until all born in the forty years of wanderings should be circumcised (Jos 5:6 ). They could not secure title to the land until their stipulation was fulfilled.
Thus we see circumcision made an essential feature of the Sinai covenant, since that is only an enlargement of the original covenant of circumcision. The proof becomes conclusive when we consider the relation of circumcision to the Sinai law. This is set forth by Paul: “For circumcision indeed profiteth, if thou be a doer of the law; but if thou be a transgressor of the law, thy circumcision is become uncircumcision” (Rom 2:25 ). “Behold, I, Paul, say unto you, that, if ye receive circumcision, Christ will profit you nothing. Yea, I testify again to every man that receiveth circumcision that he is a debtor to do the whole law” (Gal 5:2-3 ).
This Sinai covenant was strictly a covenant of works. It promised life solely on the condition of exact, implicit, and complete obedience to all its mandates. So testify the Scriptures: “Ye shall therefore keep my statutes, and mine ordinances; which if a man do, he shall live in them; I am Jehovah” (Lev 18:5 ). “For Moses writeth that the man that doeth the righteousness which is of the law shall live thereby” (Rom 5:5 ). “For whosoever shall keep the whole law, and yet stumble in one point, he is become guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou dost not commit adultery, but killest, thou art become a transgressor of the law” (Jas 2:10-11 ).
On this very account there could be no life by it. It gendered to bondage and was a yoke of bondage, which their fathers were unable to bear (Gal 4:24 ; Gal 5:1 ; Act 15:10 ).
Their circumcision covenant said, “Do and live.”
The grace covenant said, “Believe and live.”
The clearest exhibition, perhaps, in the Bible of the contrast between this covenant and the covenant of grace made with Abraham, appears in Paul’s allegory (Gal 4:21-31 ). Just here dates become very important. That you may for yourself compare the respective dates of the covenant of circumcision and the covenant of grace we submit the following orderly statement: Paul says (Gal 3:17 ) that it preceded the law by 430 years. Reckoning back from the giving of the law, we have, first, the stay of the Israelites in Egypt 210 years, Second/Jacob was then 130 years old. Third, when Jacob was born Isaac was sixty years old. Fourth, the covenant of Act 7:2-3 , and Gen 12:1-4 , was thirty years old before the birth of Isaac, making exactly 430 years. Or Abraham was seventy years old when the covenant of grace was made with him (Act 7:2-3 ; Gen 12:1-4 ), which was thirty years before Isaac’s birth (Gen 21:5 ; Gen 25:26 ); Jacob was 130 when he entered Egypt (Gen 47:9 ), accordingly, their stay in Egypt was 210 years. So 30, 60, 130 and 210 is 430. But the covenant of circumcision was twenty-nine years later, when Abraham was ninety-nine years old (Gen 27:1-14 ). There is a great distinction in the law of descent between the two covenants; one national or fleshly, the other spiritual or supernatural.
QUESTIONS 1. How does one’s understanding of these covenants affect his theology and idea of the church?
2. What is the substance of N. L. Rice’s argument to prove that the church commenced with Abraham and that infants are members of it?
3. How does the expositor answer it?
4. What are the elements of the law of circumcision?
5. Show why baptism did not come in its place, what does come in its place, and how the analogy between baptism and circumcision destroys infant baptism.
6. Give Scripture proof that circumcision was passed over to Moses and became an integral part of the Sinaitic covenant,
7. What is the relation of circumcision to the Sinaitic law?
8. What did these covenants say respectively?
9. How does Paul get his 430 years of Gal 3:17 , and when was the covenant of circumcision given?
10. What New Testament allegory contrasts this covenant sharply with the covenant of grace?
11. What is the great distinction in the law of descent between the two covenants?
XXIV
ABRAHAM’S CONVERSION (PART TWO) AND SOME SELECTED THOUGHTS
Genesis 15-19:28
SACRIFICES OF THE COVENANT AND BIRDS OF PREY THE WAITING AND THE DARKNESS Abram waited until the sun was nearly down. There he was. He had passed between the pieces. Night came, and a horror of great darkness came upon him. He still waited. God had not signified his presence. Suddenly in a trance he sees a smoking furnace and a shining lamp pass between the sacrifices. The shining lamp is the Shekinah, the indication of divine presence. With the passing through of the visible representation of God there comes a voice of prophecy: “And when the sun was going down, a deep sleep fell upon Abram; and lo, a horror of great darkness fell upon him. And he said unto Abram, Know of a surety that thy seed shall be sojourners in the land that is not theirs, and shall serve them; and they shall afflict them four hundred years; and also that nation, whom they shall serve, will I Judge; and afterwards they shall come out with great substance. But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. And in the fourth generation they shall come hither again: for the iniquity of the Amorite is not yet full.” That is a remarkable prophecy, that the descendants of Abram should go into bondage among Egyptian people, but would come out in the fourth generation to the land promised to Abram. Two reasons are assigned why Abram or his descendants should not immediately have the land. It would be a long time before his descendants would be sufficiently numerous and disciplined. Then the land was occupied by the Amorites, whose iniquity was not yet full. God does not remove a people until their iniquity is full. The promise, then, was made to Abram afar off. He himself died in a good old age.
I want to notice a serious chronological difficulty. Gen 15:13 , says, “And they shall afflict them four hundred years.” Exo 12:4 , “The time that the children of Israel dwelt in Egypt was four hundred and thirty years.” Notice that difference of thirty years. Act 7:6 , “And God spake in this wise, that his seed should sojourn in a strange land, and that they should bring them into bondage and treat them ill for four hundred years.” That agrees with Gen 15:13 .Gal 3:17 , “A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after.” Paul states that it was back 430 years from the giving of the law to the call of Abram. If that is so, how do you get 400 or 430 years in bondage in Egypt, as it was 220 years from the call of Abram before they went into Egypt? In my discussion on the covenants I took Paul’s New Testament statement as the correct one, adopted by Archbishop Usher and given in your Bibles, leaving only 210 years in Egypt.
THE TRANCE AND THE PROPHECY Jehovah said to Abram, “Unto thy seed have I given this land from the river of Egypt unto the great river, the Euphrates.” I find Old Testament proof that at one time Abram’s descendants did actuary-possess all the country from the eastern mouth of the Nile to the Euphrates. The sixteenth chapter opens with a human attempt to fulfill the prophecy of God. In the fifteenth chapter Abram said, “O Lord Jehovah, what wilt thou give me, seeing I go childless, and he that shall be possessor of my house is Eliezer of Damascus?” And Jehovah said, “This man shall not be thine heir; but he that shall come forth out of thine own bowels.” Sarah, knowing that she was barren, and that she and her husband were old, falls upon an Oriental method by which Abram should have a son. She gives her handmaiden, Hagar the Egyptian, to Abram as a wife in order that Hagar’s child by Abram should be as Sarah’s child. She got herself, Abram and the handmaiden, the descendants of Abram through her own son and through Hagar’s son all into a world of trouble. Once I kept worrying a teacher who had promised that in an hour he would go to a certain orchard for some fruit. I waited and waited and asked him if it wasn’t most time. So he took an old-fashioned hourglass, filled with sand and narrow in the middle so that the sand could run through in just one hour, and said to me, “When that sand drops through we will go.” I sat there and looked at that hourglass. Finally I reached over and shook it. That was human effort. It did not make the sand come a bit faster. So Sarah’s shaking the hourglass did not help matters. When the handmaiden found she was to be the mother of Abram’s child, she despised Sarah; Sarah began to quarrel and oppress the handmaiden so that she ran away. We now come to a new expression (Gen 16:7 ), “And the angel of the Lord found her by a fountain of water in the wilderness.” After this point that expression occurs often, and all the circumstances go to show that it was a pre-manifestation of the Son of God. You will see later that he is here spoken of as God. The angel prophesied to Hagar. “Return to thy mistress and I will greatly bless thy seed, that it shall not be numbered for multitude. Thou shall bear a child and thou shalt call his name Ishmael because God hath heard thy affliction, and he shall be as a wild ass among men; his hand shall be against every man, and every man’s hand shall be against him, and he shall dwell over against all his brethren.” When I was eleven years old a man in Sunday school asked where the passage was about the boy who was to become like a wild ass. Every boy went home to find the passage, and I determined to find it before I slept. Beginning at Genesis, I read through until I found it, and what a thrill of joy went through my heart. A gentleman in Arkansas who used to know me when a boy asked me this, “What achievement of your life has filled you with the greatest Joy?” I told him that it was catching my first ‘possum. I was about seven years old and had a bob-tailed brindle dog named Lupe. He got to smelling around an old log, and finally pulled out a ‘possum. I grabbed him by the tail and went home shouting. Now the object of these general questions is to put you on a line of thinking for yourselves. I asked my elder brother about Ishmael. In an atlas he showed me. Arabia, and described the marvelous exploits of the people, and particularly since they adopted the religion of Mohammed how their hands have been against every man. They live in tents and have camels and horses. Lew Wallace tells about the Arab sheik whose fine horse Ben Hur drove in the chariot race. Sir Walter Scott’s Talisman treats of these Bedouins of the desert. Strange that God’s prophecy should designate the characteristics of the descendants of this man for thousands of years.
Gen 16:13 says, “Thou art a God that seeth, Wherefore the well is called Beer-Lahai-roi,” meaning “living after, you have seen.” You remember the saying that no mortal can see God and live. She was persuaded that God had met bex. She obeyed his voice, and went back and became subject to Sarah.
I have selected certain thoughts for the reader’s attention. The first relates to the establishment of the covenant of circumcision. I would go extensively into a discussion of that but for the fact that at the twelfth chapter we discussed all the covenants with Abram.
The second thought is the enlargement in God’s announcement to Abram. He now not only specifies that Abram’s son shall be his heir and not his bondservant, but that he shall be a son of his wife, Sarah. It is characteristic of the Old Testament prophecies to become more particular in each subsequent announcement. Gen 2 says, “The seed of the woman shall bruise the serpent’s head.” As the light increases, this seed of the woman shall be a descendant of Seth, Noah, Shem, Abraham, Isaac, Jacob, Judah, David, more particular all the time. In Hebrews, Romans, and Galatians this subject is particularly discussed. In Hebrews we learn that God made an announcement to Abram that involved a natural impossibility, but Abram staggered not through unbelief. In one of these books there is a reference to the steps of Abram’s faith. When the general convention was in session at Dallas some years ago, I was called upon to preach a sermon at the pastors’ conference, and took for my text, “The Steps of Abraham’s Faith.” Commencing with the statement that a faith that cannot walk is a very puny child, I traced the steps of Abraham’s faith. When he was seventy years old, God called him out of Ur of the Chaldees. He believed God, and stepped far enough to reach Haran. He halted there till his father died, and took another step to the Holy Land. As each new revelation of God would come his faith stepped higher and culminated in the offering of Isaac, confident that God would raise him from the dead and perpetuate his seed through him.
In this larger announcement God changes the name of Abram to Abraham, and of Sarai to Sarah. Indians do not name their children until some exploit is performed which gives them a name. We sometimes overburden our children with names. A child who may have great facility in telling lies about cherry trees, or anything else, we name George Washington. One without missionary spirit is often named Judson, or a child without pulpit eloquence or faith we name Spurgeon. My father did the same with his children. He named one for Richard Baxter, author of Saints’ Rest. He named me for Solomon’s commander-in-chief who succeeded Joab. We are very illustrious in our names. But Abram’s name was changed by an event in his life which evidenced great faith. In other words, it is better to earn a name than to have a great name thrust upon us. Jacob’s name originally meant supplanter, which he was. In that great struggle where he wrestled with God, his name was changed to Israel, a marvelous name, fairly earned. We ought to be more concerned about the name that we merit than about the name with which fond and over expectant parents burden us.
In the enlargement of this promise that his son would inherit, Abraham gives utterance to an expression from which have often preached, and I give it to you to preach from: “O, that Ishmael might live before you.” Ishmael, his son by Hagar, was about thirteen years old. Abraham was very much attached to him, and fondly hoped that in him the family fortunes rested. Now comes God’s announcement that a child yet unborn should set Ishmael aside. How many times in substance has a father prayed that prayer. Dr. Andrew Broadis, the elder, had an illustrious son that he did not think much of. He had another son, his Absalom, and prayed continually that this son might live before God. But that son died a drunkard, while the other became a preacher as great as his father. In the Prentiss family of Maine, the likely son died. There was a crippled boy in the family called the child of his mother’s hand, because he was kept alive for five years t)y his mother’s rubbing. The father said, “Oh, that it had been the crippled boy that died.” The crippled boy became S. S. Prentiss. What the other boy would have been we do not know.
The next thought refers to Abraham’s hospitality. Standing under an oak tree he sees three illustrious visitors coming in the garb of men, and entertains them with great hospitality. One of them proved to be the angel of the Lord, a pre-manifestation of the Son of God, and the others, the angels that destroyed Sodom. Upon that passage the writer of Hebrews says, “Be not forgetful to entertain strangers, for thereby some have entertained angels unawares.” I quoted that passage to a woman once who had a big house and never entertained anybody. I told her how much the lives of families were influenced by illustrious persons that stopped just one night. How Spurgeon’s career was shaped by an illustrious man who stayed at his father’s house one night, and next morning put his hand on the boy’s head and prayed that God might make him a great preacher and send him to preach the gospel to lost London. The boy never got from under the power of it, nor did the family. This lady said if she ever entertained any angels it was certainly unawares, for she had never found it out. I have known my father to entertain seventy-five messengers at an association. When we did not have enough beds, we scattered the cotton out and put quilts down in the cotton house. When Waco was a village the First Church entertained free of charge 3,500 visitors. They were there from every state in the Union attending the Southern Baptist Convention. We did not have enough homes, so after filling every hotel and boarding house, we went out two or three miles in the country. When I paid the hotel bill next morning it was just $1,500. It did not hurt us. Nothing ever did Texas more benefit. The railroads took it up and gave every one of them a free trip through Texas and Mexico. It advertised Texas all over the world. I entertained forty men in my house. Dr. Sears entertained forty women. His neighbors said he nearly broke his leg so he might stay at home and talk. Anyhow, it was a blessing on his home and mine.
While Abraham entertained these angels a renouncement is made that a son should be born and to his wife, Sarah. Sarah was inside the tent. But women can hear better than men. What I say downstairs my wife can always hear upstairs. Sarah heard them and laughed aloud at the idea that an old woman like herself should become the mother of a son so illustrious. When her child was born and she saw how foolish it had been to laugh at the word of God, she named the child Isaac, meaning, “laughter” and what a sweet name!
After the entertainment the destroying angels start off to Sodom on their mission. The angel of the Lord, walking with Abraham, asked the question, “Shall I hide from Abraham what I am about to do to Sodom, seeing that I know that he will command his children after him to keep my law?” Look at the thoughts: Abraham by his faith had become the companion of God so that God said, “I will have no secrets from Abraham as to my dealings with the affairs of earth.” By similar faith and life we get into confidential relations with God, and he promises that we shall know things that others do not know. Notice next the great act which made Abraham trustworthy: “For I know that he will command his children after him.” The great sin of Eli was that he did not restrain his children. The great merit of Abraham was that he did rightly raise his child Isaac. The great virtue of Jews to this day is the reverence they have for parents and the obedience that children render to their parents. The Gentile boy is like that wild ass of the desert we discussed. He learns to call his father “the old man,” and thinks it mighty smart “to row his own boat,” to “gang his own gait.” A Jewish boy would not dream of such a thing. They are a thousand miles ahead of us in this respect. The curse of the present day is the ill regulated youth. Instead of remaining children, which would be better, boys nine and ten years old become manikins. A preacher found one on the streets one day and asked, “My son, do you drink?” The boy, thinking it a disgrace if he did not, said, “No, sir, I hasn’t got to that yet but I chews and cusses.” That is the spirit of the boyhood of today. The Presbyterians are ahead of the Baptists in training their children. They teach the Catechism better. We let the devil take possession of our children and fortify himself before we begin to do anything for their salvation, as a rule.
As soon as God announced the destruction of Sodom, Abraham commenced praying. In all the Word of God and in all literature there is nowhere else to be found such a prayer. He starts out, “Shall not the judge of all the earth do right, and if he does right will he slay the righteous with the wicked?” He asked if God would spare the city for the sake of fifty righteous men. God said, “Yes.” He took a forward step and asked God if he would save the city for the sake of forty righteous men. God said, “Yes.” “Hear me once again, Will you not save the city if there be thirty?” God said he would spare the city. “Will you spare the city for twenty’s sake?” God said, “Yes.” Abraham made his last step, “Will you save the city if there be ten righteous men?” With that precedent why did not Abraham go to five? That leads to a thought presented by our Saviour in the Sermon on the Mount, viz.: “Ye are the salt of the earth” as well as “the light of the world.” The world cannot be destroyed while the righteous are in it. The reason why the fire has not leaped out of the storm cloud and riven the earth with its fiery bolt is the good people of God that are in the world. That only keeps cities, states, and nations from instantaneous annihilation by the irrevocable judgments of God. The wicked do not know that all that keeps them from sudden death and out of hell is the righteous constituting the salt of the earth. When God raises the dead bodies of his saints that sleep in the earth, and snatches up to the clouds the living Christians that are changed, immediately, as by the following of an inexorable law, fire worldwide seizes the earth, and ocean and continent are wrapped in flames. The conserving power is gone.
I want you to barely look at what is too foul for public speech. Read it alone, covered with shame, this last sin of Sodom which gives a name to a sin, “Sodomy.” Our courts recognize that sin, which is incorporated in the common law of England and the United States. They sought to perpetuate this sin that night and Lot restrains them. These angels of God whom they mistook for men and upon whom they purposed to commit this sin, smote the lecherous crowd with blindness. And after every one of them was stricken blind, they groped for the door still to commit that sin. If you want a picture of the persistence of an evil passion, when the heart is hard and the neck stiffened, when the soul is incorrigible and obdurate, take the picture of these people, blinded by the Judgment of God and yet groping for the door.
The record states that the angels told Lot if he had anybody in that city to get them out mighty quick, and Lot went to his sons-in-law and urged them to go out. My question is, Were they actually his sons-in-law? He had two daughters at home. Did he have other daughters married to Sodomites? Or were the sons-in-law merely betrothed, fiancs? An old backwoodsman first called my attention to it, and I refer the matter to you. In the morning the angel gathers the family out of the city as fast as he can. He says to Lot, “Make haste. We can do nothing till you are out of the city.” You must get the good people out before a city can be destroyed. Notice the lamentable fate of Lot’s wife, an Old Testament woman immortalized by our Lord in the great prophecy in Luk 17:32 : “Remember Lot’s wife.” She looked back and was turned into a pillar of salt. The angel said to Lot, “Stay not in the plains.” Lot said, “That is too far. Let me stop at Zoan, this little city near by.” Some of the funniest things I ever heard in my life were connected with that text, “Is it not a little one?” Like the Methodist preacher’s sermon on “How shall Jacob arise since he is small?”
The destruction that came was a good deal like the report given in Marryat’s novel, Poor Jack. When the father whipped his wife with a pigtail off his head until she fainted, the doctor inquired, “What is the matter with your mother? Is it external or internal?” The boy replied, “Doctor, I think it is both.” The destruction that came upon Sodom was both internal and external. Fire came down from heaven, and the earth opened and swallowed it. It had the characteristics of a volcanic eruption, an electric storm and an earthquake. The destruction was instant and total and down there under the water lie the relics of Sodom and Gomorrah, and the sea is called the Dead Sea. No flesh or animal life is in it. Josephus says that when you bite the fruit from the apple tree on its borders a puff of dust fills your mouth. If you jump into it you do not sink. The Dead Sea, lower than the Mediterranean, has no outlet. The Dead Sea that receives into its bosom all the tides of the sacred Jordan from the snows of Lebanon which come through Galilee, waters upon which Christ walked, in which he was baptized; waters that Elijah smote with his mantle; waters in which Naaman was healed of his leprosy; waters the most famous in sacred history; that whole river is like a string on which a necklace of pearls is strung, yet all that water goes into the Dead Sea, which receives it and turns nothing out but dust and ashes. Harris, the author of the book entitled Mammon, compares that sea to the Antinomian heart, always receiving and never giving. It has become the image of eternal destruction. Can you question whether God knows how to preserve the righteous and his ability to punish the wicked and the sinner?
QUESTIONS 1. How was the covenant between God and Abraham ratified and how is the primary meaning of the word “covenant” here exemplified?
2. What two interpretations of “Abram drove them away” and what is the spiritual meaning of it?
3. What trial of Abraham follows this, how then did God signify his presence and what word of prophecy accompanied it?
4, What two reasons assigned for the descendants of Abraham not immediately possessing the land promised to him?
5. What chronological difficulty is pointed out and how do you solve it?
6. How did Sarah try to help the Lord fulfill his prophecy to Abraham and what was the result?
7. How do you explain the appearance of the angel of the Lord to Hagar, what prophecy did he make to her and what was remarkable about this prophecy?
8. What two elements of the enlargement of God’s announcement to Abraham?
9. How did Abraham receive the first and what were the steps of Abraham’s faith?
10. Why did God change the name of Abram and what is the application?
11. In this enlargement to what expression does Abraham give utterance, its meaning and application? Illustrate.
12. What can you say of Abraham’s hospitality, who were the guests and what is the blessing that often comes from such entertainment?
13. What is the origin and meaning of the word “Isaac”?
14. After the destroying angels departed for Sodom, what question did the angel of the Lord raise, into what secret did he let Abraham and what great act of Abraham made him trustworthy?
15. Contrast Jews and Gentiles on parental duty and what denomination of people stands next to the Jews in training children?
16. Describe Abraham’s intercession for Sodom and what was the teaching of our Lord in point?
17. What is the name which indicates the awful sin of the Sodomites?
18. Did Lot have actual sons-in-law? If not, explain the reference to his sons-in-law.
19. What was the fate of Lot’s wife and what was our Lord’s use of this incident?
20. By what means were Sodom and Gomorrah destroyed?
21. What New Testament use was made of the judgment on these cities? (2Pe 2:6-9 ; Jud 1:7 .)
22. Ancient writers locate Sodom and Gomorrah at the southern, extremity of the Dead Sea, modern writers at the northern extremity. What do you say?
23. What does the destruction of these cities symbolize and in view of the permanent effect, what question does this forever settle?
Gen 17:1 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.
Ver. 1. The Lord appeared to Abram. ] After thirteen years’ absence and silence, far aught we read; so that Abram began to conclude, that Ishmael surely was the promised seed, and all the sons he was likely to have to inherit the land. The Church then may err, when she cleaves not close to the word; though God at length will direct her into the right way, as here he did Abram.
I am God Almighty.
Walk before me. a A I . – Aquila. A . – Plato
Genesis
WITH, BEFORE, AFTER
WAITING FAITH REWARDED AND STRENGTHENED BY NEW REVELATIONS
Gen 17:1 – Gen 17:9 Abram was seventy-five years old when he left Haran. He was ninety-nine when God appeared to him, as recorded in this chapter. There had been three divine communications in these twenty-five years-one at Bethel on entering the land, one after the hiving off of Lot, and one after the battle with the Eastern kings. The last-named vision had taken place before Ishmael’s birth, and therefore more than thirteen years prior to the date of the lesson.
We are apt to think of Abraham’s life as being crowded with supernatural revelations. We forget the foreshortening necessary in so brief a sketch of so long a career, which brings distant points close together. Revelations were really but thinly sown in Abram’s life. For something over thirteen years he had been left to walk by faith, and, no doubt, had felt the pressure of things seen, silently pushing the unseen out of his life.
Especially would this be the case as Ishmael grew up, and his father’s heart began to cling to him. The promise was beginning to grow dimmer, as years passed without the birth of the promised heir. As Gen 17:18 of this chapter shows, Abram’s thoughts were turning to Ishmael as a possible substitute. His wavering confidence was steadied and quickened by this new revelation. We, too, are often tempted to think that, in the highest matters, ‘a bird in the hand is worth two in the bush,’ and to wish that God would be content with our Ishmaels, which satisfy us, and would not withdraw us from possessed good, to make us live by hope of good unseen. We need to reflect on this vision when we are thus tempted.
1. Note the revelation of God’s character, and of our consequent duty, which preceded the repetition of the covenant. ‘I am the Almighty God.’ The aspect of the divine nature, made prominent in each revelation of Himself, stands in close connection with the circumstances or mental state of the recipient. So when God appeared to Abram after the slaughter of the kings, He revealed Himself as ‘thy Shield’ with reference to the danger of renewed attack from the formidable powers which He had bearded and beaten. In the present case the stress is laid on God’s omnipotence, which points to doubts whispering in Abram’s heart, by reason of God’s delay in fulfilling His word, and of his own advancing years and failing strength. Paul brings out the meaning of the revelation when he glorifies the faith which it kindled anew in Abram, ‘being fully assured that, what He had promised, He was able also to perform’ Rom 4:21. Whenever our ‘faith has fallen asleep’ and we are ready to let go our hold of God’s ideal and settle down on the low levels of the actual, or to be somewhat ashamed of our aspirations after what seems so slow of realisation, or to elevate prudent calculations of probability above the daring enthusiasms of Christian hope, the ancient word, that breathed itself into Abram’s hushed heart, should speak new vigour into ours. ‘I am the Almighty God-take My power into all thy calculations, and reckon certainties with it for the chief factor. The one impossibility is that any word of Mine should fail. The one imprudence is to doubt My word.’
What follows in regard to our duty from that revelation? ‘Walk before Me, and be thou perfect.’ Enoch walked with God; that is, his whole active life was passed in communion with Him. The idea conveyed by ‘walking before God’ is not precisely the same. It is rather that of an active life, spent in continual consciousness of being ‘naked and opened before the eyes of Him to whom we have to give account.’ That thrilling consciousness will not paralyse nor terrify, if we feel that we are not only ‘ever in the great Task-Master’s eye,’ but that God’s omniscience is all-knowing love, and is brought closer to our hearts and clothed in gracious tenderness in Christ whose ‘eyes were as a flame of fire,’ but whose love is more ardent still, who knows us altogether, and pities and loves as perfectly as He knows.
What sort of life will spring from the double realisation of God’s almightiness, and of our being ever before Him? ‘Be thou perfect.’ Nothing short of immaculate conformity with His will can satisfy His gaze. His desire for us should be our aim and desire for ourselves. The standard of aspiration and effort cannot be lowered to meet weakness. This is nobility of life-to aim at the unattainable, and to be ever approximating towards our aim. It is more blessed to be smitten with the longing to win the unwon than to stagnate in ignoble contentment with partial attainments. Better to climb, with faces turned upwards to the inaccessible peak, than to lie at ease in the fat valleys! It is the salt of life to have our aims set fixedly towards ideal perfection, and to say, ‘I count not myself to have apprehended: but . . .I press toward the mark.’ Toward that mark is better than to any lower. Our moral perfection is, as it were, the reflection in humanity of the divine almightiness.
The wide landscape may be mirrored in an inch of glass. Infinity may be, in some manner, presented in miniature in finite natures. Our power cannot represent God’s omnipotence, but our moral perfection may, especially since that omnipotence is pledged to make us perfect if we will walk before Him.
2. Note the sign of the renewed covenant. Compliance with these injunctions is clearly laid down as the human condition of the divine fulfilment of it. ‘Be thou perfect’ comes first; ‘My covenant is with thee’ follows. There was contingency recognised from the beginning. If Israel broke the covenant, God was not unfaithful if He should not adhere to it. But the present point is that a new confirmation is given before the terms are repeated. The main purpose, then, of this revelation, did not lie in that repetition, but in the seal given to Abram by the change of name.
Another sign was also given, which had a wider reference. The change of name was God’s seal to His part. Circumcision was the seal of the other party, by which Abram, his family, and afterwards the nation, took on themselves the obligations of the compact.
The name bestowed is taken to mean ‘Father of a Multitude.’ It was the condensation into a word, of the divine promise. What a trial of Abram’s faith it was to bid him take a name which would sound in men’s ears liker irony than promise! He, close on a hundred years old, with but one child, who was known not to be the heir, to be called the father of many! How often Canaanites and his own household would smile as they used it! What a piece of senile presumption it would seem to them! How often Abram himself would be tempted to think his new name a farce rather than a sign! But he took it humbly from God, and he wore it, whether it brought ridicule from others or assurance in his own heart. It takes some courage for any of us to call ourselves by names which rest on God’s promise and seem to have little vindication in present facts. The world is fond of laughing at ‘saints,’ but Christians should familiarise themselves with the lofty designations which God gives His children, and see in them not only a summons to life corresponding, but a pledge and prophecy of the final possession of all which these imply. God calls ‘things that are not, as though they were’; and it is wisdom, faith, and humility-not presumption-which accepts the names as omens of what shall one day be.
The substance of the covenant is mainly identical with previous revelations. The land is to belong to Abram’s seed. That seed is to be very numerous. But there is new emphasis placed on God’s relation to Abram’s descendants. God promises to be ‘a God unto thee, and to thy seed after thee,’ and, again, ‘I will be their God’ Gen 17:7 – Gen 17:8. That article of the old covenant is repeated in the new Jer 31:33, with the addition, ‘And they shall be My people,’ which is really involved in it. We do not read later more spiritual ideas into the words, when we find in them here, at the very beginning of Hebrew monotheism, an insight into the deep truth of the reciprocal possession of God by us, and of us by God. What a glimpse into the depths of that divine heart is given, when we see that we are His possession, precious to Him above all the riches of earth and the magnificences of heaven! What a lesson as to the inmost blessedness of religion, when we learn that it takes God for its very own, and is rich in possessing Him, whatever else may be owned or lacking!
To possess God is only possible on condition of yielding ourselves to Him. When we give ourselves up, in heart, mind, and will, to be His, He is ours. When we cease to be our own, we get God for ours. The self-centred man is poor; he neither owns himself nor anything besides, in any deep sense. When we lose ourselves in God, we find ourselves, and being content to have nothing, and not even to be our own masters or owners, we possess ourselves more truly than ever, and have God for our portion, and in Him ‘all things are ours.’
NASB (UPDATED) TEXT: Gen 17:1-8
1Now when Abram was ninety-nine years old, the Lord appeared to Abram and said to him,
“I am God Almighty;
Walk before Me, and be blameless.
2I will establish My covenant between Me and you,
And I will multiply you exceedingly.”
3Abram fell on his face, and God talked with him, saying,
4As for Me, behold, My covenant is with you,
And you will be the father of a multitude of nations.
5No longer shall your name be called Abram,
But your name shall be Abraham;
For I will make you the father of a multitude of nations.
6I will make you exceedingly fruitful, and I will make nations of you, and kings will come forth from you. 7I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you. 8I will give to you and to your descendants after you, the land of your sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.”
Gen 17:1-5 NASB divides this into two poems, 1-2; 4-5, but NKJV, NRSV, TEV, NJB, and JPSOA do not.
Gen 17:1 “ninety-nine years old” Genesis records Abram’s age several times to give a chronology of his faith pilgrimage.
1. 75 years old, Gen 12:4 – YHWH’s first revelation to him
2. 86 years old, Gen 16:16 – birth of Ishmael
3. 99 years old, Gen 17:1 – YHWH’s third revelation to him
4. 100 years old (round number), Gen 17:17 – age at chapter 17
5. 99 years old, Gen 17:24 – when circumcised
6. 100 years old, Gen 21:5 – birth of Isaac
7. no exact age, Gen 24:1 – “advanced in age”
8. 175 years old, Gen 25:7 – age at death
“the LORD” “YHWH” is the covenant name for God used in Exo 3:14. It is used only here in this chapter. It seems to have been used very early by the line of Seth (cf. Gen 4:26; and often by the Patriarchs). However, from Exo 6:3 we are told that the Patriarchs called him El Shaddai, not YHWH. Maybe they called Him YHWH, but did not know the full significance of the name until the burning bush experience of Moses. See Special Topic: Names for Deity .
“the LORD appeared to Abram and said to him” God appears to Abraham several times (i.e., Gen 12:7; Gen 18:1), but it has been thirteen years since the last recorded appearance. Obviously, YHWH was testing Abram’s walk of faith.
“I am God Almighty” The title “God Almighty” is El Shaddai. The etymology of this term (BDB 994) is uncertain. The rabbis say that it means “self-sufficiency.” The LXX and the Vulgate follow this understanding by translating it “God (El) Almighty.” Apparently this was the patriarchal name for God (cf. Exo 6:3). It is used six times in Genesis and thirty-one times in Job. Albright asserted that it is from an Akkadian root that can mean mountain or rock (cf. Psa 18:1-2). If the term implies, “God of the mountain” as the true meaning, then it must reflect Canaanite mythology (cf. Isa 14:13; Eze 28:2) or Babylonian religion (i.e., ziggurats being raised on human-built mountains, cf. Genesis 11) on which to worship their gods. Whatever the original intent, as early as Exodus 19-20 the focus will change to the God of Mt. Sinai (cf. Jdg 5:5). See Special Topic: Names for Deity .
“Walk before Me” This is the first of two commands by YHWH to Abram.
1. walk – BDB 229, KB 246, Hithpael IMPERATIVE
2. be blameless – BDB 224, KB 243, Qal IMPERATIVE
YHWH seeks a fellowship with Abram as He had with Adam, Enoch, and Noah. The phrase “walk before Me” denotes an intimacy; a personal relationship; a distinctive type of faith and life! This is an emphasis on a lifestyle faith relationship which is a balance to the legal pronouncement of justification by grace through faith seen in Gen 15:6. In the NT Paul and James unite these twin emphases of the Christian life (cf. Romans 4 and James 2). Notice that lifestyle is the condition for the covenant (cf. Gen 17:9). All of the OT covenants are unconditional on God’s part and conditional on human response. This same term (BDB 229, KB 246), walk, is used of Enoch’s (cf. Gen 5:24), and Noah’s (cf. Gen 6:9) lifestyle faith.
“blameless” This Hebrew root (VERB, BDB 1070, NOUN 1070, two ADJECTIVE forms, 1070 & 1071) denotes a “whole-heartedness,” “completeness,” “soundness,” “integrity,” and “innocence.” It was used of
1. Noah – Gen 6:9
2. Abram – Gen 17:1 (a command)
3. Abimelech – Gen 20:5-6
4. Jacob – Gen 25:27 (usually translated “quiet” or “mild”)
5. Job – Job 1:1; Job 1:8; Job 2:3
6. Israel – Deu 18:13
7. David – 2Sa 22:24; Psa 18:23; Psa 18:25; Psa 18:32
8. YHWH – Deu 32:4; 2Sa 22:31; Psa 18:30
It also denotes a clean animal, a perfect representation of its breed, which was acceptable for sacrifice (i.e., Exo 12:5; Exo 29:1; Lev 1:3; Lev 1:10; Lev 3:1; Lev 3:6; Lev 4:3; Lev 4:23; Lev 4:28; Lev 4:32).
SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH
Gen 17:2 “I will establish” YHWH promises to
1. “establish” His covenant – BDB 678, KB 733, Qal COHORTATIVE; this is a common VERB with many connotations. The same VERB is used of YHWH’s promise of “giving” Abram’s descendants land in Gen 12:7; Gen 13:15; Gen 15:7; Gen 15:18 and of Abram’s complaint that YHWH had not “given” him children in Gen 15:3. Note how this term is translated in chapter 17.
NASB NIV
a. establish, Gen 17:2 b. make, Gen 17:5 c. make, Gen 17:6 d. give, Gen 17:8 e. give, Gen 17:16 f. make, Gen 17:20 confirm, Gen 17:2 make, Gen 17:5 make, Gen 17:6 give, Gen 17:8 give, Gen 17:16 make, Gen 17:20
2. “multiply” – BDB 915, KB 1176, Hiphil IMPERFECT used in a COHORTATIVE sense (i.e., many descendants)
3. the land is mentioned in Gen 17:8
“My covenant between Me and you” Covenant is the central theme of the OT (See Special Topic: Covenant ). YHWH comes to Abram in initiating grace, but he must respond, not only in initial faith, but also in lifestyle faith. There are mutual rights and also responsibilities. OT covenants are not between equals, but form the cultural pattern for the Hittite/Suzerian treaties of 2000 B.C. This covenant is further qualified in Gen 17:7.
“I will multiply you exceedingly” This has been a common theme of YHWH’s promise to Abram in his old age with his barren wife (cf. Gen 12:2; Gen 15:2-5; Gen 13:16; Gen 17:6). It becomes the basis for his name change. Just a reminder, this was God’s original plan for all life forms (cf. Genesis 1 and note Isaiah 60).
Gen 17:3 “Abram fell on his face” This was a sign of respect and reverence for God (cf. Gen 18:2), but note Gen 17:17. See Special Topic: Names for Deity .
“God” Elohim is the common name for God in the Ancient Near East, based on the root El. The rabbis say that it emphasizes God’s power and control of nature as Creator, while YHWH emphasizes His grace and redemption. This seems to be a much better theory than that of source criticism (JEDP). See Special Topic at Gen 12:1.
Gen 17:4 “And you shall be the father of a multitude of nations” Notice that more nations than simply Israel are included in the lineage of Abraham (cf. Gen 35:11; Gen 48:4; Gen 48:19). This sets the stage for the NT understanding of Abraham being the father of all those who have faith (cf. Rom 2:28-29; Gal 3:1 ff).
Gen 17:5 “Abram” His name will be changed to “Abraham,” which means “the father of a multitude.” This is not scientific etymology, but a typical popular etymology so characteristic of these early chapters of Genesis. Many have said that “Abraham” is based on the promise in Gen 12:2.
Gen 17:7 “I will establish” This VERB (BDB 877, KB 1086, Hiphil PERFECT) in the Hiphil stem is used with oaths to assure their fulfillment (cf. Gen 6:18; Gen 17:19; Exo 6:4; Lev 26:9; Eze 16:62). YHWH is committing Himself to the completion of His promises. See Special Topic: Forever (‘olam) .
“an everlasting covenant” The Hebrew term ‘olam (BDB 761) is from the root that means “to be hidden.” It does not necessarily mean “forever and ever” (i.e., Gen 17:8; Gen 17:13; Gen 17:19), but it must be interpreted in its context. See Special Topic at Gen 13:14.
Gen 17:8 “I will give to you and to your descendants after you, the land of your sojournings” This is one of YHWH’s initial promises (cf. Gen 12:7; Gen 13:15; Gen 13:17; and Gen 15:18) and later to Jacob in Gen 48:4.
“I will be their God” This becomes special covenant language (i.e., Exo 6:7; Exo 29:45; Lev 26:12; Lev 26:45; Num 15:41; Jer 7:23; Jer 11:4; Jer 24:7; Jer 30:22; Jer 31:1; Jer 31:33). YHWH uniquely, in a sense exclusively, chooses Abram and his descendants to represent Him to the nations (cf. Deu 7:6; Deu 14:2; Deu 29:12-13). YHWH loves the nations through him. See Special Topic: YHWH’s Eternal Redemptive Plan .
the LORD. Hebrew. Jehovah. App-4.
Almighty GOD = El Shaddai. First occ See App-4. This title assures Abram that He Who had called him was almighty to supply all his need. Compare first occurance in N.T. (2Co 6:18), which assures us of the same supply.
walk = continue to walk.
Chapter 17
Now when Abram was ninety-nine years old ( Gen 17:1 ),
So this is another thirteen years later.
the LORD appeared to Abram, and said unto him, I am Almighty God ( Gen 17:1 );
El Shaddai. So here is the first term use of the term Almighty God, El Shaddai.
walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly ( Gen 17:1-2 ).
Now we passed over the sixteenth chapter but let me point out that at this point, Abraham and Sarai were trying to help God out. God promised He’s going to bless Abraham, make his seed like the stars of the heaven, can’t count them. And so Sarai comes with an alternate plan. Hey, Abraham, you know, looks like we’re not going to make it, I’m getting so old and all, why don’t you just take my handmaid at this point and you know, raise up a son through her and all.
And it was really a lapse of faith in the promise of God. So Abraham’s faith was not a perfect faith. It wasn’t a-he wasn’t a perfect man. His faith wasn’t complete. So don’t worry if your faith is not complete. Don’t let Satan hassle you. Believing in Jesus Christ is really the important thing.
“I’ll make my covenant between me and thee, and will multiply thee exceedingly.”
And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be the father of many nations. Neither shall thy name be called any more Abram, but thy name shall be Abraham ( Gen 17:3-5 );
Rather than high father, father of many nations, Abraham.
for the father of many nations have I made thee. And I will make thee exceeding fruitful, and will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land wherein you are a stranger, all the land of Canaan, for an everlasting possession; and I will be their God ( Gen 17:5-8 ).
God is now repeating the promise of giving him a large number of descendants and of giving to them this land forever. It’s theirs. It belongs to them.
And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between you and me and thy seed after thee; Every man child among you shall be circumcised ( Gen 17:9-10 ).
And so here is where God established the rite of circumcision, which became, of course, the most important rite as far as the Jews were concerned. It is a badge and a mark of the people that have been separated unto God. And the spiritual significance is that of people who have cut off the fleshly life and are living after the Spirit. Now they made the mistake, as people so often do, concerning rituals as identifying the ritual for the reality.
The reality is a matter of heart. God wanted a people that were separated from their flesh in their heart. People who were spiritual and spiritually minded who would serve God in the Spirit. It was to be symbolized by the cutting away of the flesh. But it was really a spiritual thing that God was seeking people who would cut away the fleshly mind and the fleshly heart and would serve God in the Spirit. But they began to identify the physical rite for the reality of the experience of the heart and thus made the physical rite totally meaningless.
So if you would go through the rite of circumcision and yet still within your heart were living after your flesh, walking after the flesh, the fact that you had gone through the rite meant nothing. Now if you had gone through the cutting away of the flesh in the heart, then again the rite meant nothing. For God was really searching for the heart and the work in the heart. Same with baptism in the church.
For many it’s become a meaningless rite. They think, “Well, the important thing is go down and be baptized”. Baptism doesn’t save you. Not that that is the washing away of the filth of the flesh. You can go down and be baptized a dozen times and not be saved. The rite of baptism doesn’t save. It’s the inward work of the Spirit within your heart that really counts.
And so here God established an outward rite which was to speak of an inward experience, the cutting away of the fleshly heart, the heart after the flesh and it was to be God desired that people whose heart was after the Spirit and after Him. And so here is where the rite was established and God ordered it for all of His children, all that were in his house, all of the servants, all of those that have been brought into the house of Abraham. It was something that was to be done unto Abraham and to his descendants after him on the eighth day of the male child. The rite of circumcision was to be fulfilled.
And God said to Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be ( Gen 17:15 ).
So it’s like change in her name. Name Sarah means princess. That’s a good name for a wife, fellows. You might start calling your wife Princess. It’s a beautiful name.
And I will bless her, and give thee a son also of her: yes, I will bless her, and she shall be the mother of nations; kings of people shall be of her ( Gen 17:16 ).
Here is God saying, Hey, I’m going to bless her. I’m going to make her the mother.
And Abraham fell on his face, and he laughed ( Gen 17:17 ),
Now his was not a laugh of incredulity, his was a laugh of excitement. All right, you know, and it was just laughter of joy for this promise of God. Now later on, Sarah laughed but hers was a laugh of incredulity. Ah, you know, me? An old woman? Shall I have the joy of bearing a child? And she laughed because it seems so incredulous.
And so the Lord rebuked her. Why did Sarah laugh? Oh, I didn’t laugh. Oh yes, you did. So Abraham laughed out of just the sheer joy of the whole thing and she laughed because it seems so incredulous. So it’s only right that when the child is born that they should name him Laughter. Isaac, it means laughter. It’s a very fitting name because they both laughed at the prospect of in this age of life, having a son.
And so Abraham fell on his face and laughed
and he said in his heart, Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear? And Abraham said unto God ( Gen 17:17-18 ),
Now this is sort of a lapse in faith.
O that Ishmael might live before thee ( Gen 17:18 )!
In other words, Oh God, forget it. You know, Sarah is ninety and I’m a hundred. Just, that’s all right, Lord. Let Ishmael, thirteen years old now, let him live before you.
And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac, [Laughter]: and I will establish my covenant with him for an everlasting covenant, and with his seed after him ( Gen 17:19 ).
So that Ishmael was not to be the recipient of this covenant and of the land but rather Isaac. So in reality the land does not belong to the Arabs by the covenant of God, it belongs with the descendants of Isaac.
As for Ishmael, I’ve heard thee ( Gen 17:20 ):
You said let Ishmael live before you. All right.
I have blessed him, I will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. But my covenant will I establish with Isaac, which Sarah shall bear unto you at this set time next year. And the Lord left off talking with him, and God went from Abraham. And Abraham took Ishmael his son, and all that were born in his house ( Gen 17:20-23 ),
And they went ahead and followed the command of God in the rite of circumcision.
Abraham was ninety-nine years old, when they went through this rite ( Gen 17:24 ).
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This chapter gives the account of the fifth appearance of God to Abram in which a divine covenant was made. At this point his name was changed from Abram, which means exalted father, to Abraham, which means, the father of a multitude. The change was significant, as it placed emphasis not upon the importance of the man, but upon the purpose of God through him. Here Jehovah announced Himself as El-Shaddai, the full meaning of which is God all-sufficient.
Abraham yielded himself to the revelation in adoring prostration and thus entered into a yet higher region of fellowship. It was now that the symbol of circumcision was appointed. This was to be an outward and visible sign of an inward and invisible relationship. It is well to remind ourselves that while this rite was indeed the sign of a spiritual relationship, it was by no means capricious and cruel but hygienic and beneficent. Medical science has now set its seal on the value of the rite.
At this point also the name of Sarai was changed to Sarah. The meaning of the old name is uncertain. The meaning of the new is Princess, in that she was to be the mother of nations. Abraham’s laughter, unlike Sarah’s later, was the laughter of gladness; and if the questions asked seem to suggest doubt, the fact of asking them on his face before God is evidence of the triumph of faith.
It was now that Abraham, in communion, gave expression to something that was evidently pulling at his heart. Ishmael was dear to him. The answer of God was not discipline, but the realization of a divine purpose. God is ever patient with us when the heart clings in affection to some method which is not His own. However, He never allows the man of faith to have his own way. There is a kindness which would be cruel. There is an apparent cruelty which is of the essence of kindness.
Gods Covenant with Abraham
Gen 17:1-14
At least thirteen years had passed since the promise of Isaac was first made. Years of sorrow and discipline, but God had not forgotten. Always under such circumstances the Eternal voice bids us to walk before him and be perfect. Our surrender must be complete, our obedience absolute, our faith fixed steadfastly on the Promiser. So only can God fulfill His covenant, which includes fruitfulness, the salvation of our households, the inheritance and abundance of spiritual reproductiveness. These promises were made to Abram, being yet uncircumcised, when he was yet a Gentile, proving that they were irrespective of any mere Hebrew interpretation. See Rom 4:11. But the rite was the sign and seal of the national covenant with the Hebrew race. Spiritually it stands for the separation of the believer; and though the rite passed away with Judaism, its spiritual significance is permanent, see Col 2:11.
Gen 17:1
In a certain sense we must all walk before God, whether in solitude or among the haunts of men. But it is open to us to realise His presence, or to dismiss it from cur minds. It is the first of these courses which God counsels Abraham to adopt. The words imply that the realisation of the Divine presence is the secret of all perfection. The text answers the question as to how the work of our calling may be done devoutly. It bids us “do all in God” by habitual mindfulness of His presence.
I. The counsel to be mindful of God’s presence might seem to be quite practicable for those who have to work merely with their hands. But work which involves thought seems to preclude the realisation of the Divine presence at the moment of its being done. In answer to this we need only observe that all that is necessary is the consciousness that God’s eye is upon us. Consciousness of a presence need not interfere with the most active operations of mind. The mind of a speaker may be intently occupied while he is making an extempore address, yet all the time he remembers that the eye of the audience is upon him. Consciousness of their presence forms the very groundwork of his mind.
II. The conception of God’s presence will take different shapes in different minds. We may regard Him as locally present everywhere, the veil of matter screening Him from our view; or we may regard Him as having a certain intimate connection with our minds, as upholding momentarily in us the powers of life and thought.
III. In cultivating the consciousness of the Divine presence, we shall find it useful to catch at every help which our circumstances afford. If our hearts are right and true, we may find Christ-or rather may be found of Him-not only in the quiet country, but in the busy city, in the midst of the traffic of secular affairs.
E. M. Goulburn, Thoughts on Personal Religion, p. 172.
There are two things here to be considered: (1)The revelation which God makes of Himself; and (2) the conduct He requires of Abram as the subject or as the recipient of that revelation.
I. The revelation: “I am the Almighty God.” God is always sufficient. He is enough for every being and for every occasion, responsibility, and work. The Almightiness includes: (1) all knowledge, including foreknowledge; (2) all wisdom; (3) all authority; (4) all power.
II. The requirement: “Walk before Me, and be thou perfect.” These words require: (1) an onward and forward step; (2) the habitual recognition of God.
All that these words require is required on the basis of the revelation. Every position involves a corresponding responsibility; and knowledge is no exception. Get some truth that you have never had before; your possession enlarges your responsibility. This revelation to Abram showed that there could be no excuse for that which is contrary to uprightness in the service of God. If the God whom we serve be Almighty, He knows, judges, protects, frustrates, fulfils. Coming short in the service of God through fear dishonours God; it casts doubt upon His power and resources, upon His goodness and love; and he who has recourse to crooked devices sins against his own soul.
S. Martin, Penny Pulpit, No. 878.
Reference: Gen 17:1.-R. S. Candlish, Book of Genesis, vol. i., p. 263.
Gen 17:1-2
I. The sun, the moon, the stars, were the old gods of the East, the Elohim, the high and mighty ones, who ruled over men, over their good or bad fortunes, over the weather, the cattle, the crops, sending burning drought, pestilence, sunstroke, and those moonstrokes of which the Psalmist speaks when he says, “The sun shall not smite thee by day nor the moon by night.” And these the old Easterns worshipped in some wild confused way. But to Abraham it was revealed that the sun, the moon, and the stars were not Elohim, the high and mighty ones: that there was but one Elohim, one high and mighty One, the Almighty Maker of them all.
II. Merely to believe that there is one God is a dead faith, which will never be counted for righteousness, because it will never make a man righteous, doing righteous and good deeds as Abraham did. Abraham’s faith was counted to him for righteousness because it was righteousness, and made him do righteous deeds. (1) His faith in God made him brave. He went forth he knew not whither, but he had put his trust in God and he did not fear. (2) Faith made him high-minded, generous, and courteous; as when he bids Lot go whither he will with his flocks and herds. Abraham was a plain man, dwelling in tents, but still, as the children of Heth said of him, a mighty prince, not merely in wealth of flocks and herds, but a prince in manners and a prince in heart. (3) Faith in God made Abraham a truly pious man,-it made him the friend of God. His communion with God is the especial glory of Abraham’s character. This gave him his name, “the friend of God”; or, as his descendants the Arabs call him to this day, simply “The Friend.”
III. Abraham believed God because there was in his heart something which there is not in all men’s hearts-something which answered to God’s call, and made him certain that the call was from God-even the Holy Spirit of God. Blessed is the man who has chosen his share of Abraham’s faith: he and his children after him shall have their share of Abraham’s blessing.
C. Kingsley, The Gospel of the Pentateuch, p. 59.
References: Gen 17:1, Gen 17:2.-Spurgeon, Sermons, vol. xiv., No. 845, vol. xviii., No. 1082. Gen 17:1-3.-J. Burton, Christian Life and Truth, p. 270. Gen 17:2-8.-R. S. Candlish, Book of Genesis, vol. i., p. 270. Gen 17:5.-J. Morgan, Penny Pulpit, No. 382. Gen 17:7.-J. Guthrie, Penny Pulpit, No. 34. Gen 17:9-27.-Clergyman’s Magazine, vol. iv.,p. 20. Gen 17:16.-W. Wilkinson, Thursday Penny Pulpit, vol. iii., p. 399. Gen 18:1.-Homiletic Quarterly, vol. v., p. 449; Expositor, 3rd series, vol. ii., p. 203, vol. iii., p. 69. Gen 18:1-8.-R. S. Candlish, Book of Genesis, vol. i., p. 292. Gen 18:1-15.-Expositor, 1st series, vol. xii., p. 345. Gen 18:9-17.-R. S. Candlish, Book of Genesis, vol. i., p. 296. Gen 18:13, Gen 18:14.-Clergyman’s Magazine, vol. viii., p. 280. Gen 18:16-18.-Good Words (1860), p. 218. Gen 18:17-19.-R. S. Candlish, Book of Genesis, vol. i., p. 299.
CHAPTER 17 The Fifth Communication and the Covenant Repeated
1. The communication and Abram worships (Gen 17:1-3)
2. The enlarged promise (Gen 17:4-8)
3. The covenant sign (Gen 17:9-14)
4. Sarahs seed promised (Gen 17:15-16)
5. The laughter of Abraham (Gen 17:17)
6. Abrahams plea for Ishmael (Gen 17:18-22)
7. Abrahams obedience (Gen 17:23-27)
The promises which the Lord now gives to Abram are most complete. His name is changed; he is now to be called Abraham, which means the Father of many, because he is to be the Father of many nations.
Upon this follows the institution of circumcision. This is a portion which is extremely rich in its teachings. Let us notice that in Romans the Holy Spirit explains the meaning of this ceremony. For we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised. (Rom 4:10-11). Circumcision was, therefore, the seal of righteousness of faith. Some fourteen years previous Abram had been constituted righteous, because he believed God, and it was counted unto him for righteousness. First righteousness by faith and then the seal. Of believers it is said in the New Testament that they are circumcised. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the flesh by the circumcision of Christ (Col 2:11). The circumcision of Christ is the death of Christ; in Him the body of the flesh is put off. We have died with Him, are dead and buried and risen with Him. For we are the circumcision, which worship God in the spirit and rejoice in Christ Jesus and have no confidence in the flesh (Php 3:3).
Sarais name is also changed. The promised seed is to be from her. His name is to be Isaac which means laughter. The end of the chapter shows Abrahams obedience.
Chapter 22
El-shaddai The God Of The Covenant
“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. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him.”
Gen 17:1-21
The God of Glory appeared to Abram when he was yet in Ur of the Chaldees. There, the Lord God promised to make of him a great nation. After the death of his father, Terah, in Haran, the Lord appeared to Abram again, and renewed his promise. Though he was a seventy-five year old man, Abram believed God and left Haran with his wife Sarai, his nephew Lot, and Lots wife, and came into the land of Canaan. There, at Beth-el, the Lord appeared to him again and, again, renewed his promise.
A Son and A Savior
In Genesis 15, after his lapse in Egypt, after the strife between his herdsmen and Lots herdsmen, after the slaughter of the kings, after the appearance of Melchizedek, the Lord graciously appeared to Abram again, this time more fully than before, and again renewed his promise. Abram asked and God specifically promised to give him a Son, a Son who would be his Savior, a Son through whom he would be made righteous, a Son in whom all the world would be blessed. Then, we are told, Abraham believed God and it was counted unto him for righteousness.
The Arm of the Flesh
Still, Sarah was barren. After ten long years in the land of Canaan, Sarah devised a plan. She gave her servant, Hagar, to Abram. She seems to have thought, The Lord has not fulfilled his promise. He must intend for us to do something. So, she appears to have reasoned, it only makes sense that if we are to have children, if God is going to fulfill his promise, it will have to be by means of a surrogate. Therefore, she said to Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai (Gen 16:2). What folly! What presumption! God does not need something from us to accomplish his purposes. We can never do good by evil means. The arm of the flesh can never accomplish the work of the Spirit.
Yet, despite Sarai and Abrams unbelief, presumption, and sin, God proved himself gracious, wise, and faithful. As we have seen already (Genesis 13), our God even over rules evil for good, making all things work together for the salvation and everlasting good of his elect. The Lord used these events to reveal himself to Hagar. Though the Lord over ruled the evil for good, Sarah and Abraham had to live with the consequences of their actions for many years. The fruit of their unbelief and sin was Ishmael. Abraham loved Ishmael, as any father loves his son; but Ishmael was the source of great and constant pain to him and, at last, had to be put out of the house.[11]
[11] We must never endeavor to accomplish the purpose of God by the arm of the flesh. This is a lesson for Gods servants in every age. We long for seed, spiritual seed, Gods promised seed. We long to see chosen sinners born into the kingdom of God. Far too often, men who themselves believe God (as did Sarah and Abraham), employ carnal means to accomplish what God alone can accomplish. The result is always trouble. Let us rather wait on him who is the Almighty God to perform his work. The best our efforts can produce is Ishmael. The fruit of grace is Isaac.
Deliberate Delay
When we come to Genesis 17, it has been thirteen years since the Lord last appeared to Abram. We have no record of God speaking to his servant in any way for thirteen long years. Spiritual barrenness is always the result of disobedience and unbelief. But we must never imagine that the mans unbelief nullifies the purposes and promises of God. Though it often appears that the Lord God is not working, that his purpose is being hindered, that his promise has fallen to the ground, that is never the case. Gods delays are always deliberate. Not only is it true that God always knows best and does best, he always does it at precisely the best time. He always fulfills his promise in the fulness of time. He is never late; and he is never early. God is always on time.
Why did Abraham have to wait so long for God to fulfill his promise? It was twenty-five years from the time the Lord first appeared to Abram and promised him a Son, a Seed in whom all the nations of the earth would be blessed, until the birth of Isaac. Why? The reason is simple. Abraham had to be brought to the end of himself. He must be brought to his wits end. He must be made to know that Gods work is in no way dependent upon or determined by him. The simple fact is, God never acts in grace until he convinces us that our only hope is for him to act in grace. God does not show us his omnipotence until he shows us our impotence. Only when Israel is in utter desperation does the Lord speak, and say, Stand still and see the salvation of the Lord. It was not until Abraham saw the deadness of his own body as well as the deadness of Sarahs womb that God gave him a son.
Read Genesis 17 carefully. It is a very instructive portion of Holy Scripture. In this chapter the Holy Spirit has recorded for us the covenant God made with Abraham and shows us that the basis upon which the covenant promises were made to Abraham and the basis upon which he believed those promises was the omnipotence and all-sufficiency of God our Savior.
We do ourselves a great disservice and misinterpret the Scriptures, if we read this (or any other passage of Inspiration), as no more than a historic record. Everything in this passage is as applicable to believing sinners today as it was to Abraham (Rom 15:4; 2Ti 3:15-16). The promises made to Abraham are the promises of God to all who, believing on the Lord Jesus Christ, are the children of Abraham. With those things in mind, I want to show you four things in this chapter. May God the Holy Spirit, whose Word we hold before us, inscribe the lessons of this chapter upon our hearts by his grace.
Gods Character
Gen 17:1 “And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God.”
Here the Lord God reveals himself to Abram as El-shaddai, the Almighty God. This is the first time God made himself known by this great name. None but the Almighty God could perform for Abram the things he here promises. This was a ninety-nine year old man. His wife was ninety. Yet, El-shaddai promised him a Son; and what he promises he can and will perform, because he is the Almighty God. With God all things are possible.
This great attribute of Gods being, his absolute omnipotence, strikes terror in the hearts of the wicked; but to the believer nothing is more consoling. “The name of the Lord is a strong tower: the righteous runneth into it, and is safe” (Pro 18:10). Since our Savior is the Lord Almighty, we can confidently forsake all and follow him (2Co 6:17-18). Because our Savior is El-shaddai, He is able to succor them that are tempted. Because he who loves us with an everlasting love is the Almighty, nothing can ever separate us from his love (Rom 8:39). Because our God is the Almighty God, he is able to do exceeding abundantly above all that we ask or think. Because he is God Almighty, the Lord Jesus Christ, our Good Shepherd, is able to keep his sheep in his omnipotent hand (Joh 10:28). Because he is the Almighty God, our Savior is able to raise our bodies from the grave in resurrection glory (Php 3:21). Because he is El-shaddai, the Lord Jesus is able to keep you from falling and present you, and me, and all his own faultless before the presence of his glory in the end (Jud 1:24-25).
Everything in this passage was written for the edification, comfort, and benefit of Gods elect, as much for believing sinners today as for that believing sinner to whom these words were first spoken. He who appeared to Abraham and said, I am the Almighty God, is the Lord Jesus Christ, our God and Savior. Let believing sinners rejoice! He who is our God is El-shaddai — the Almighty God.
Gods Command
Look at verse one again. “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.” Our translators have, in the marginal reference, told us that this word perfect means upright or sincere. Though the word is sometimes used in that way, that is not the case here. The holy Lord God cannot and will not accept our sincerity or uprightness. He who is God indeed, perfect, holy, and righteousness, that One who is Light and in whom is no darkness at all, requires and demands perfection. It is written, It shall be perfect to be accepted (Lev 22:21).
This is what God required of Abraham, and requires of us Walk before me, and be thou perfect. This is his commandment. There is only one way in which we can walk before the Lord God in perfection. If we would walk before the holy Lord God, if we would be accepted before his august, majestic holiness, we must do so by faith in Christ, like Enoch of old (Heb 11:5-6). This is what God requires of men (1Jn 3:23).
Perfection is what God requires of sinners and what he gives to sinners in Christ (Mat 5:20; 2Co 5:21). Perfection, absolute, perfect holiness in thought, word and deed, is the standard every believers seeks, though we know it is unattainable in this life (Php 3:12-14). Perfection, absolute perfection of character and conduct, is what every child of God shall have in heavens glory (Psa 17:15).
Gods Covenant
Abraham fell on his face in utter awe before the Lord God, the Almighty God, who stood before him, And God talked with him. I am interested in what God said to this man. Arent you? We do not have to guess about it. The Holy Spirit tells us that the Lord God, the Almighty God, El-shaddai here talked to him about a covenant (Gen 17:2-16). In these fifteen verses of Inspiration, the Lord God tells us six things about his covenant with Abraham. Again, I remind you, these things are recorded for us. They speak to us. They speak about Gods covenant, ordered in all things and sure, for us.
1.First, understand this. As it is revealed here, Gods covenant with Abraham was a covenant made with one man for the benefit of many.
The promised blessings of the covenant extended to all Abrahams descendants. The blessedness promised reach to the four corners of the earth. As Andrew Fuller observed, Surely these things were designed to familiarize us with the great principle on which our salvation should rest. It was the purpose of God to save perishing sinners. Yet, his covenant is not originally with them, but with Christ. With him it stands fast; and for his sake they are accepted and blessed. Even the blessedness of Abram himself, and all the rewards conferred on him, were for his sake.
Gods covenant of grace and salvation, that covenant of which David said, this is all my salvation and all my desire, was made for us (his elect) with Christ our Surety before the world began. It is this covenant of which Paul speaks in Eph 1:3-7.
2.Second, Gods covenant is a covenant of righteousness.
Let it be understood that God always, first and foremost, deals with sinners upon the ground of strict, unwavering, inflexible righteousness, justice, and truth. Gods promised blessings of grace and everlasting salvation cannot be bestowed upon any, except those who stand perfect before him (Lev 20:7; 1Pe 1:15-16). The blessings of grace and salvation come to chosen sinners by the merits of a perfect Surety, through the blood of the everlasting covenant. These covenant blessings come to us upon the grounds of righteousness established and brought in by the perfect obedience of Christ in his life. He is THE LORD OUR RIGHTEOUSNESS and justice satisfied by the sin-atoning death of Gods own dear Son as our Substitute (Rom 3:24-26).
3.Third, Gods covenant with Abraham, and his covenant with Christ as our Surety, is a covenant of grace.
In verse nineteen, the Lord God told Abraham plainly that his covenant would be established not with Ishmael (the child of works), but with Isaac (the child of promise and of grace). We know that this is the meaning of the Lords words to Abraham because the Holy Spirit tells us so in Gal 4:22-31.
4.Fourth, Gods covenant is a covenant of circumcision (Act 7:8).
Circumcision was here instituted by God as the outward, ceremonial sign and seal of Gods covenant with Abraham. This Old Testament rite of circumcision was a picture of that circumcision made without hands in the hearts of Gods elect by the Holy Spirit in regeneration (Rom 2:29; Php 3:3; Col 2:10-15).[12]
[12] The Old Testament rite of circumcision has absolutely nothing to do with the New Testament ordinance of believers baptism. There is not a single passage of Scripture in which the two are connected. Circumcision, as it is explained in the New Testament, pointed to the work of God the Holy Spirit in the hearts of chosen redeemed sinners. It was a picture of the new birth. As circumcision was the seal of Gods covenant with Abraham to his children, so the coming of the Holy Spirit in his saving operations of grace is the seal of the new covenant to Gods elect, Abrahams true children (Eph 1:13-14; Eph 4:30). Circumcision is a picture of regeneration. Believers baptism is a picture of redemption (Rom 6:3-6).
Circumcision in the flesh meant exactly the same thing to Abraham and his descendants that the new birth means to us. It was a mark by which Gods covenant was sealed to his people (Eph 1:14; Eph 4:30). It was a mark distinguishing Gods people from the rest of the world. It was a painful mark. The experience of grace is painful to the flesh. It was a purifying mark (Act 15:9-11; 1Jn 3:3). It was a permanent mark. It could not be reversed (Rom 11:29; Ecc 3:14).
5.Fifth, Gods covenant is a covenant immutable and sure.
When the Almighty God says, I will, he shall. Nothing can prevent him from doing what he says he will do. All power is his. He is El-shaddai, the Almighty, all-sufficient God. Seven times in this chapter he says, I will. Hear his word of promise and rejoice (Gen 17:6-8; Gen 17:19; Gen 17:21). Gods shalls and wills make his covenant immutable and sure (2Sa 23:5).
6.Sixth, we are told that Gods covenant is a covenant kept by his people.
Without question, all the terms, stipulations, and conditions of the covenant were kept for us by Christ our God and Savior, the Surety of the covenant. He fulfilled all for us. We could never have fulfilled God’ requirements. Yet, the Lord God demands in verse nine that we keep his covenant. “And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.” The word keep does not mean to keep by fulfilling, but to keep by guarding, by holding fast. The reprobate and unbelieving despise Gods covenant. Needy sinners take hold of it and hold it fast (Isa 56:4-6).
Gods Child
In Gen 17:17-27, Abraham displays the character of one who is indeed Gods child. He believed God (Gen 17:17). Abraham prayed for his son, Ishmael (Gen 17:18). Abraham bowed to the will of God (Gen 17:20-22). Though Ishmael was his firstborn son, though he loved him dearly, though he prayed for him earnestly, Abraham recognized that Ishmael had no claim upon Gods grace. Humbly, he bows to his God, even regarding his beloved son, Ishmael. Like Eli, he seems to have said in his heart, It is the Lord, let him do what seemeth him good.
Abraham obeyed the Lord (Gen 17:23-27). What an example of obedience this old, old man sets before us. What the Lord commanded he did. In his old age, Abraham continued to walk before his God as an obedient child. Old men commonly talk about the things they have done, while finding excuses to justify the neglect of present responsibilities. Not Abraham. Unto his dying day, in the tenor of his life, he readily received instruction from his God, and yielded implicit obedience to him, leaving the consequences of his obedience to God whose will he sought to obey and for whose glory he lived.
What a shining example he was. This man was justified by faith alone, without works. But he justified his faith by his works. His obedience was prompt. He consulted not with flesh and blood. His obedience was precise. He did exactly what the Lord God told him to do. His obedience was painful. Obedience to God is always painful to the flesh.
Here is Gods Character The Almighty God. Here is Gods Command Walk before me and be thou perfect. This is his commandment, That we should believe on the name of his Son Jesus Christ, in whom and by whom alone sinners stand perfect before God. Here is Gods Covenant I will be a God unto thee and to thy seed after thee. Here is Gods Child Believing, Obedient and Blessed.
Almighty God
“Almighty God” (Heb. El Shaddai)
(1) The etymological signification of Almighty God (El Shaddai) is both interesting and touching. God (El) signifies the “Strong One” (See Scofield “Gen 1:1”). The qualifying word Shaddai is formed from the Hebrew word “shad,” the breast, invariably used in Scripture for a woman’s breast; e.g. Gen 49:25; Job 3:12; Psa 22:9; Son 1:13; Son 4:5; Son 7:3; Son 7:7; Son 7:8; Son 8:1; Son 8:8; Son 8:10; Isa 28:9; Eze 16:7. Shaddai therefore means primarily “the breasted.” God is “Shaddai,” because He is the Nourisher, the Strength-giver, and so, in a secondary sense, the Satisfier, who pours himself into believing lives. As a fretful, unsatisfied babe is not only strengthened and nourished from the mother’s breast, but also is quieted, rested, satisfied, so El Shaddai is that name of God which sets Him forth as the Strength-giver and Satisfier of His people. It is on every account to be regretted that “Shaddai” was translated “Almighty.” The primary name El or Elohim sufficiently signifies almightiness. “All-sufficient” would far better express both the Hebrew meaning and the characteristic use of the name in Scripture.
(2) Almighty God (El Shaddai) not only enriches, but makes fruitful. This is nowhere better illustrated than in the first occurrence of the name Gen 17:1-8. To a man ninety-nine years of age, and “as good as dead” Heb 11:12. He said: “I am the Almighty God El Shaddai. .. I will. .. multiply thee exceedingly.” To the same purport is the use of the name in Gen 28:3; Gen 28:4.
(3) As Giver of fruitfulness, Almighty God (El Shaddai) chastens His people. For the moral connection of chastening with fruit bearing, see Joh 15:2; Heb 12:10; Rth 1:20. Hence, Almighty is the characteristic name of God in Job, occurring thirty-one times in that book. The hand of El Shaddai falls upon Job, the best man of his time, not in judgment, but in purifying unto greater fruitfulness Job 5:17-25.
See, for other names of Deity:
(See Scofield “Gen 1:1”) See Scofield “Gen 2:4” Gen 2:7 See Scofield “Gen 14:18” See Scofield “Gen 15:2” See Scofield “Gen 21:33” See Scofield “1Sa 1:3”
am 2107, bc 1897
was: Gen 16:16
the Lord: Gen 12:1
Almighty: Gen 18:14, Gen 28:3, Gen 35:11, Exo 6:3, Num 11:23, Deu 10:17, Job 11:7, Psa 115:3, Jer 32:17, Dan 4:35, Mat 19:26, Eph 3:20, Phi 4:13, Heb 7:25
walk: Gen 5:22, Gen 5:24, Gen 6:9, Gen 48:15, 1Ki 2:4, 1Ki 3:6, 1Ki 8:25, 2Ki 20:3, Psa 116:9, Isa 38:3, Mic 6:8, Luk 1:6, Act 23:1, Act 24:16, Heb 12:28
perfect: or, upright, or sincere, Gen 6:9, Deu 18:13, Job 1:1, Mat 5:48
Reciprocal: Gen 12:7 – appeared Gen 14:22 – the most Gen 15:18 – made Gen 17:24 – General Gen 21:5 – General Gen 24:40 – before Gen 26:2 – appeared Gen 35:9 – General Gen 43:14 – And God Gen 48:3 – God Gen 49:25 – the Almighty Exo 3:18 – met Exo 4:5 – the Lord Deu 23:14 – walketh Jos 24:14 – serve Rth 1:20 – the Almighty 2Sa 22:24 – upright 1Ki 8:23 – walk before 1Ki 8:61 – perfect 1Ki 9:4 – And if thou 2Ch 6:14 – walk before 2Ch 7:12 – the Lord Psa 25:10 – the paths Psa 50:1 – mighty Psa 56:13 – walk Psa 73:23 – Nevertheless Pro 18:10 – name Ecc 6:8 – the poor Isa 41:2 – Who raised Isa 57:2 – in his uprightness Dan 3:17 – our God Amo 3:3 – General Mic 4:5 – and we Zep 3:17 – is mighty Mal 2:6 – he walked Mat 19:21 – If Luk 1:49 – he Joh 1:10 – was in Rom 4:10 – not in circumcision 1Co 7:24 – abide 2Co 6:18 – the Lord Gal 3:20 – but Eph 4:1 – walk Rev 1:8 – the Almighty Rev 4:8 – Lord God Almighty Rev 11:17 – Lord God Almighty Rev 15:3 – Lord God Almighty
Abram and Sarai Greatly Enlarged
Gen 17:1-17
INTRODUCTORY WORDS
We have passed by the sixteenth chapter of Genesis, it behooves us, therefore, to give some striking suggestions relative to Sarai and Hagar, which will link us on to the present study.
1. Sarai’s unbelief. Sarai had grown quite old. She had lived many years expecting a son in fulfilment of God’s promise. Now, in her old age she proposed to Abram that he marry her maid, Hagar. All of this was a mere subterfuge, trying to help God out, and Sarai had not yet learned the lesson of perfect trust in abiding God’s time.
“God’s plans, like lilies pure and white unfold,
We must not take the close, shut leaves apart,
Time will reveal the calyxes of gold.”
The message of the Lord commands us to wait patiently on the Lord, to trust also in Him; then, He will bring it to pass. When we rush impetuously ahead of the Lord, we only bring disaster to our lot. Let us learn to sit still and bide the time of God’s deliverance and conquest.
2. Hagar’s flight. It seemed the proper thing to Sarai that Abram should marry Hagar, but when the marriage was consummated and Hagar knew she would have a son, she became proud and arrogant, and refused to submit herself to Sarai’s headship. Soon Sarai appealed to Abram, and Abram gave Sarai permission to deal with Hagar as she desired. Thus Sarai dealt hardly with Hagar and Hagar fled. Out in the wilderness by a fountain of water, the Angel found Hagar, and said unto her, “Whence camest thou? and whither wilt thou go?” Then the Angel commanded Hagar to return to her mistress and to be submissive to her. The story of Sarai and Hagar only goes to prove the utter folly of getting out of the will of God.
Much of our suffering and of our bitterness of soul comes from our breaking loose from the will of God. We want to take things into our own hands and do this and that, without consultation with the Lord; and often even against the Word of the Lord. The result is always disastrous. It is a happy day in the life of a believer when he finds out that he cannot order his own steps.
3. The Angel’s promise. The Angel of the Lord who spoke unto Hagar, was, we believe, none other than Jehovah. Students have discovered that Christ in the Old Testament is often so called. Never as “an angel,” but as “The Angel of Jehovah.” It was in this form that He appeared to various saints.
The Angel of the Lord told Hagar that He had heard her affliction, and that her son should be a wild man, his hand against every man, and every man’s hand against him.
4. God’s refusal to accept man’s compromises. God made it plain that Hagar’s son should not be Abram’s heir. The same God who had refused to accept Eliezer’s son as Abram’s heir, refused likewise to accept Abram’s son by another wife than Sarai.
When will men learn to walk by faith and not by sight? When will men learn to keep their hands off of the pilot wheel? Does the Omnipotent God need the aid of impotent man His wonders to perform? Cannot God work out His will?
I. THE GOD WHO IS ENOUGH (Gen 17:1-2)
1. An aged servant. Abram had reached his ninety-ninth year. Perhaps, as this ripe age came to him, he was musing on the thus far unfulfilled promise of God concerning the birth of his promised son. During the years, on at least two occasions, he had sought to sidestep God’s pledge by helping God out of a seemingly impossible position, accruing from Sarai’s age and barrenness.
Abram had believed God, however, on the whole. And as he sat now before the Lord, without human hope of a son and heir through Sarah, he, in hope, believed against hope.
2. An Almighty God. As Abram’s family conditions made a son and heir daily more humanly impossible, God’s power became more and more ready to operate. The Lord appeared to Abram in the hour of his acknowledged helplessness, and said, “I am the Almighty God,” that is, “I am the God who is enough.” In your weakness I will prove My power; in your impotency, I will exert My omnipotency; in your nothingness, I will be your almightmess.
It is always so. Man’s extremity proves to be God’s opportunity, It was when Elijah came to the end of his way, that God met him. It was when David’s foes seemed to be certain of victory against him, and when all help failed him, that God rescued and enthroned him. It was when Paul and the mariners, swept before a Euroclydon on the Mediterranean, had given up all hope that they should be saved, that the Lord spoke saying, “Fear not, Paul.”
3. A call to faithfulness. To Abram God said, “Walk before. Me, and be thou perfect.” God was watching this man who was chosen and precious in His sight. The Lord had undertaken for Abram, and promised him much in every way. There was, however, some things which were rightly expected of Abram. God pity us when we use our standing in Christ as an excuse for carnal living. Gratitude alone should lead us to faithfulness.
II. ABRAM’S WORSHIPFUL GRATITUDE (Gen 17:3)
1. How to come into the presence of God. Abram is an example to us of self-humbling. He fell upon his face. He manifested no careless and unseemly familiarity with Deity.
We may draw near to God in the full assurance of faith, but we may not draw near pleading our value or valor. We may come to the Father as a son, yet, as a son recognizing the Father’s supremacy and power. In our prayers there should be nothing of command, as though we could order Jehovah to do our will, and hear our cry. We are suppliants and servants and not lords.
2. How God speaks to the humble soul. Abram fell at the Lord’s feet not as a cringing slave filled with fear, but as a worshipful servant giving a loving obeisance. The result was that God spoke to him, as one who speaketh face to face.
He that humbleth himself shall be exalted. The dependent servant of the Lord will not be left to serve his Master independent of his Lord’s aid and guidance.
God began to talk to Abram in a wonderful way. He promised to undertake for him, to bless him, and to make him a blessing. Why? Because Abram was a prepared recipient of God’s favors.
III. ABRAM’S NAME IS CHANGED TO ABRAHAM (Gen 17:5)
1. What is there in a name? Perhaps there is little by way of significance in most personal names today. Names, with God, however, carried significance. Abram signified “exalted father”; the placing of the Hebrew letter “H” in the middle of his name signified Abram as “Abraham the father of multitudes.”
This was most meaningful. Abram was an exalted father, in the birth of Isaac. But Abraham was a father of many nations through added grace. Isaac could have been born, and have died childless; or Isaac’s posterity might have been lost mid the sweep and sway of nations. Not so, however, for God undertook for Abram, and pronounced him Abraham.
Abram stands for grace, Abraham for multiplied grace. Abram stands for life, but Abraham for life more abundant. Is this not God’s desire for each of us? He wants grace and peace to be multiplied unto us. He wants us to become a great multitude, through our spiritual children.
2. True increase and blessing belongs to God. How the words do ring out, “I am the Almighty God; * * I will!” “A father of many nations have I made thee.” “I will make thee exceeding fruitful.” “I will make nations of thee.” “I will establish My covenant between Me and thee.” “I will give unto thee, and to thy seed after thee, the land.”
Whom God will, He sets up; and whom He will, He puts down. We do not mean that God, in His dealings, does not weigh man’s humility, and spirit, and purity; we do mean that God is sovereign in all of His dealings, and that apart from Him we cannot attain any place or power among men. Do what we may, try as we may, we can do nothing apart from Him.
IV. GOD’S GREAT UNDERTAKING FOR ABRAM (Gen 17:2)
What we wish just now is to examine the extent of God’s covenant with Abram. What were the things that God said He would undertake for him? Let us mention them one at a time.
1. “I will * * multiply thee exceedingly” (Gen 17:2). This was the meaning of Abram’s new name. However, the multiplying might have been in many ways. God could and did multiply Abram in his cattle, and lands, and in all of his possessions. He multiplied him in his power and prestige with the people. We shall see, however, a fuller meaning to the word, “multiply.”
2. “Thou shalt be a father of many nations” (Gen 17:4). This was a multiplication of his seed, and of their establishment in places of authority in the earth. It anticipated, not alone from Isaac, but also from Ishmael, the formation of great governing peoples upon the earth. From Abram sprang the nation of Israel, of Ishmael, of Midian, of Arabia, etc.
3. “I will establish My covenant, * * for an everlasting covenant” (Gen 17:7). Here was a promise that reached down throughout all ages. The covenant was not to Abraham alone, but also to his seed forever.
How marvelously has this promise been fulfilled. Until this day the Hebrews are a strong and a mighty people. They have, because of their sins, been scattered among the nations, but they shall yet. be forgiven, restored to their land and kingdom. They may have been swallowed for a season, but God will not forget His covenant made that day to Abraham, and for His Holy Name’s sake He will bring them out from the nations whither He has driven them and build them up, never to be scattered again.
4. “I will give unto thee, and to thy seed after thee, the land, * * for an everlasting possession.” Thus, in the archives of God it is recorded that the promised land belongs to Israel. Any nation who dares to place its foot in that land to seek a possession shall surely be driven out. The land is Israel’s. To Israel the land shall shortly be restored, and God’s nation shall inherit their properties forever.
V. PROVISIONS OF THE COVENANT (Gen 17:9)
The provisions of the covenant were not made in order to make the covenant valid, but in order to place upon Abraham and his seed personal responsibility. There were, also, other reasons for this covenant’s provisions, as we shall see.
1. God’s call to Abraham was to walk before Him and be perfect. This plea was afterward extended to Abraham’s sons, and then to Israel. When God chose Israel as a peculiar people, and a special people unto Himself, He knew that the world would at once cast its eyes on her, and judge His Name by her conduct.
In after years God wrote through His Prophet, Ezekiel, “Mine holy Name, which the House of Israel had profaned among the heathen, whither they went.” Even in Israel’s earlier history, when the Children of Israel were smitten before the people of Ai, Joshua fell upon his face and. cried, “O Lord, what shall I say, when Israel turneth their backs before their enemies! * * and what wilt Thou do unto Thy great Name?”
Let this weigh heavily upon our hearts. We too are a special people unto our God, that we may be unto Him for a people, and for a name, and for a praise, and for a glory; let us beware lest we, the Church, fail our God and likewise blaspheme His Holy Name.
2. God’s call to Abraham was the sign of circumcision. This was to be a physical mark to establish Israel’s separation unto God. Along the same line was the Nazarene vow which was voluntarily taken by many in order to designate that they were wholly the Lord’s.
Unto this day God’s covenant sign is universally enforced among the Children of Israel. The Jews, in all of their wanderings and sins, have never forgotten that they are Abraham’s seed, and that to them belongs the covenant and the promises.
VI. SARAI’S NAME CHANGED TO SARAH (Gen 17:15)
1. The meaning of this change of names. The addition of the letter “h,” the fifth letter of the Hebrew alphabet, is similar to the addition of the same letter in Abram’s name, when God changed it to Abraham.
The letter “h” stands in the Hebrew for grace, and suggests increase. Thus, when Moses sent the spies to spy out the land we read, “And Moses called Oshea the son of Nun Jehoshua” (Num 13:16).
Thus Sarah was to be enlarged, God was to give her a son, and she was to be the “mother of nations; kings of people shall be of her.”
2. How God works His wonders to perform! Thirteen years had passed since Sarah had given her handmaid, Hagar, to be wife to Abram. Every day Sarah had aged, and the promise of God to her seemed daily vanishing. However, the good time had come at last-Isaac was to be born.
The world waited for four thousand years for the birth of Jesus Christ. As the centuries ran into millenniums it seemed that the promise made in the Garden of Eden to Eve, and restated to Abraham, and Isaac, and Jacob, and David, would never be realized. Nevertheless, when the fullness of time had come, God sent forth His Son, made of a woman, made under the Law.
Wonderful was that day when Isaac was born; more wonderful was that day when Christ was born.
Mark the difference between Abraham and Sarah. When the great news of Isaac’s birth was thus definitely heralded, Abraham fell down on his face and laughed. Nothing of this is said of Sarah.
We wonder as Abraham laughed if he did not see Christ’s day? We know that “Isaac” means “laughter.”
When Christ was born there was joy in the hearts of those who awaited Him.
VII. WITH GOD ALL THINGS ARE POSSIBLE (Mat 19:26)
We feel that we have a Scripture that will prove suggestive as a close to this marvelous Genesis study.
1. All good things promised by the Almighty will come to a happy fruition. What God has promised He will do. We have lived in a day marked by many marvelous fulfilments of God’s promised, prophetic Word. As we look back over the centuries we see many more such fulfilments.
Now, as we turn our face toward the future we know that what God hath said, must come to pass. We are unwilling to discount any of His pledges. We are continually lifting our faces toward the heavens, if perhaps we might catch a glimpse of His face as He descends from God to the upper skies. We know not when we may go, we know that go we shall. And it cannot be long.
2. God can perform His promises. God is able to do. He speaks and the heavens bend their heads to fulfil His will. The physical universe is held in the word of His power. Innumerable hosts of angels stand ready to obey His voice.
3. God must perform His pledges. God is true and cannot lie. He is true. He is the unchangeable, ever faithful God.
He who builds upon God’s Word builds on an impregnable rock. Gibraltar may crumble and fall, the earth may pass away with a great noise, but His Word shall never pass away. Abraham found God true-so will we.
AN ILLUSTRATION
TONGS FOR HANDLING HOT IRON
“‘Chrysostom hath the following comparison:-“A smith that taketh up his red-hot iron with his hands, and not with his tongs, what can he expect but to burn his fingers?” So we destroy our souls when we judge of the mysteries of faith by the laws of common reason,’ Common enough is this error. Men must needs comprehend when their main business is to apprehend. That which God reveals to us is, to a large extent, beyond the reach of understanding, and, therefore, in refusing to believe until we can understand, we are doing ourselves and the truth a grievous wrong. Our wisdom lies as much in taking heed how we receive as in being careful what we receive. Spiritual truth must be received by a spiritual faculty; namely, by faith. As well hope to grasp a star by the hand, as Divine Truth by reason. Faith is well likened to the golden tongs, with which we may carry live coals; and carnal reason is the burned hand, which lets fall the glowing mass, which it is not capable of carrying.
Let it not, however, be thought that faith is contrary to reason. No: it is not unreasonable for a little child to believe its father’s statements, though it be quite incapable of perceiving all their bearings. It is quite reasonable that a pupil should accept his master’s principles at the beginning of his studies; he will get but little from his discipleship if he begins by disputing with his teacher. How are we to learn anything if we will not believe? In the gloriously sublime truths of Godhead, Incarnation, Atonement, Regeneration, and so forth, we must believe, or be forever ignorant: these masses of the molten metal of eternal truth must be handled by faith, or let alone.”-C H. S.
Circumcision and the Promise
The act of circumcision was a part of the covenant which included the land promise (17:1-14). It should be noted the giving of the land was unconditional, but retaining it was conditional ( Deu 28:58-64 ; Deu 29:22-28 ). The land promise was later fulfilled under the leadership of Joshua ( Jos 21:43-45 ; Jos 23:14-16 ). Solomon reigned over the promised land. Nehemiah said God’s promise had been fulfilled ( 1Ki 4:20-21 ; Neh 9:7-8 ).
During the renewal of the land promise, Abram’s name was changed. Abram meant “exalted father.” It was changed by God to Abraham, which means “father of a multitude” (17:5). As the new name implies, many people would one day come out of the loins of Abraham.
Christ and the Seed Promise
Paul tells us Jesus Christ is the fulfillment of the seed promise ( Gal 3:8 ; Gal 3:14 ; Gal 3:16 ). All people can be blessed by him because he died for all ( Joh 3:16-17 ; Mat 20:28 ). Thus, the fulfillment of the promise to Abram extends to us today. While the other promises were fulfilled in Abraham’s seed according to the flesh, this is filled in his spiritual seed. The faithful of the Christian age can truly call Abraham their father and claim this wonderful promise of blessing ( Gal 3:29 ).
Gen 17:1. And when Abram was ninety-nine years old Full thirteen years after the birth of Ishmael. So long the promise of Isaac was deferred; 1st, Perhaps to correct Abrams over-hasty marrying of Hagar. 2d, That Abram and Sarai being so far stricken in age, Gods power in this matter might be the more magnified. The Lord appeared unto Abram In some visible display of his glory. And said, I am the almighty God By this name he chose to make himself known to Abram, Isaac, and Jacob, rather than by his name Jehovah, Exo 6:3, and Gen 35:11. And they called him by this name. It is the name of God that is mostly used throughout the book of Job, at least thirty times in the discourses of that book, in which Jehovah is used but once. After Moses, Jehovah is more frequently used, and this very rarely. I am El-shaddai. It speaks the almighty power of God, either, 1st, As an avenger, from , he destroyed, or laid waste; a title, as some think, taken from the destruction of the old world: Or, 2d, As a benefactor, for , who, and , it sufficeth. Our old English translation reads it here, very significantly. I am God all-sufficient. The God with whom we have to do is self-sufficient; he hath every thing, and he needs not any thing. And he is enough to us, if we be in covenant with him; we have all in him, and we have enough in him; enough to satisfy our most enlarged desires; enough to supply the defect of every thing else, and to secure us happiness for our immortal souls. But the covenant is mutual; walk before me, and be thou perfect That is, upright and sincere. To walk before God is to set him always before us, and to think, and speak, and act in every thing as those that are always under his eye. It is to have a constant regard to his word as our rule, and to his glory as our end, in all our actions. It is to be spiritual in all the duties of religious worship, and, wholly devoted to him in all holy conversation. We must remember that this upright walking with God is the condition of our interest in his all- sufficiency. If we neglect him or dissemble with him, we forfeit the benefit of our relation to him.
Gen 17:1. The Almighty God. The original word Shaddai is often rendered, All-sufficient. He is so called because he sheds down blessings as the rain.
Gen 17:2. My covenant; so called because God gave it to Abraham, and is still mindful of it to confirm it forever to the faithful. Isa 51:6.
Gen 17:3. Fell on his face. The exterior acts of worship were in general four.
(1) Prostration of the body to the ground.
(2) Bowing the head.
(3) Bowing the upper part of the body to the knees, and sometimes so much that the forehead touched the ground.
(4) Genuflections.
Gen 17:5. Abram. Ab, father, and Ram, high, compounded his name before: but now Ham, multitude, was added. Abraham, according to the words of the covenant, signifies, a father of many nations.
Gen 17:6. Exceedingly fruitful. The first blessing named was an immense progeny of nations; and Ishmaels progeny alone seems more than those of Isaac. They are called Saracens, for Ishmael was born as Sarahs son, and heir of the house, if Sarah had continued barren. The land of Canaan was promised as a possession: when God gives children, he also gives bread.
Gen 17:10. Circumcised. To teach him that the concupiscence of the flesh must be mortified: yet who would ever have thought of imposing this bloody rite on infants, if God had not enforced it by a strong command?
Gen 17:14. Cut off. This word, which will often occur, signifies, sometimes a judgment inflicted by God; sometimes the punishment of death inflicted by the magistrates, and sometimes excommunication from the congregation.
Gen 17:15. Sarai, my princess; but Sarah imports, that she was to be the princess of all the great nations here promised to her husband.
Gen 17:17. Abrahamlaughed; that is, rejoiced and was glad to see the day of Christ, in the promise and birth of Isaac.
Gen 17:18. Oh that Ishmael might live before thee. This was Abrahams own spirit; but the Messiah must not descend in the line of Ishmael.
Gen 17:23. Their foreskin. The Jews put a silver pin through the projecting skin of the infant, so as to keep clear of the head of the penis; and then with a sharp knife passed behind the pin, took the prepuce clean away. This yoke is done away in Christ; but not the yoke to mortify the deeds of the flesh, and possess the body in sanctification and honour. Young men, says Polycarp, keep your flesh as the temple of God.
REFLECTIONS.
How solemn is the covenant here renewed and enlarged with the patriarch. God himself appeared, probably in the cloud, or shechinah of his glory. Abraham listens prostrated on the ground. Here is a covenant solemnly made by the strongest of affirmations to Abraham, and his seed; that is, in Jesus Christ to all who shall believe in him. How good is the Lord to give guilty man a covenant to allay his fears, and afford him strong consolation on flying for refuge to the hope set before him.
Here is the seal of the covenant, circumcision, indicating that being joined to the Lord by faith, we should mortify the deeds of the body, and serve him in newness of life. Those only are the circumcision, who worship God in the spirit, rejoice in Christ Jesus, and have no confidence in the flesh.
The Lord said to Abraham, be thou perfect. Hence he gives the grace of the covenant to believers, that being justified, they may also be sanctified by faith, and conformed to all his blessed and holy will. And the soul that is not so sanctified, but indulges in the lusts of the flesh, shall be cut off from his people.
This covenant was also established with Abrahams children. The males were to be circumcised on the eighth day, and St. Paul has joined circumcision with baptism in the same verse. Ye were, he says to the Colossians, circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ. Buried with him by baptism. Hence the baptism of infants has obviously succeeded the ordinance of circumcision; and a child is surely benefited, in a covenant view, by being so solemnly devoted to God.
But did the circumcised father beget an uncircumcised son; just so does a regenerate father beget unregenerate children. Hence we see the effect of original sin; we derive a mortal body and a tainted mind from our parents. Hence also we must receive the grace of conversion from the second Adam, and be born again, or we cannot see the kingdom of God. Did Abraham and Sarah, on embracing this covenant, receive a new or an improved name? The Lord will do the same for every believer. He has promised to give the victorious soul the white stone of absolution, and in the stone a new name written which no man knoweth, save he that receiveth it. This covenant being all grace, grace, and enlarged in its promises every time that God renewed it with Abraham, shall daily be enlarged to us. May we have a heart grateful to receive it, and zealous to inculcate it on posterity, for the soul that is not purged with the blood of this covenant shall be cut off.
Genesis 17
Here we have God’s remedy for Abraham’s failure set before us.” And when Abram was ninety years old and nine, the Lord appeared unto Abram, and said unto him, I am the Almighty God: walk before me, and be thou perfect.”* This is a most comprehensive verse. It is very evident that Abraham had not been walking before the Almighty God when he adopted Sarah’s expedient in reference to Hagar. It is faith alone that can enable a man to walk up and down before an Almighty One. Unbelief will ever be thrusting in something of self, something of circumstances, second causes, and the like, and thus the soul is robbed of the joy and hence, the calm elevation, and holy independence, which flow from leaning upon the arm of One who can do everything. I believe we deeply need to ponder this. God is not such an abiding reality to our souls as He ought to be, or as he would be, were we walking in more simple faith and dependence.
{*I would here offer a remark as to the word “perfect.” When Abraham was called upon to be “perfect,” it did not mean perfect in himself; for this he never was, and never could be. It simply, meant that he should be perfect as regards the object before his heart that his hopes and expectations were to be perfectly and undividedly centred in the “Almighty God.”
In looking through the New Testament, we find the word “perfect” used in, at least, four distinct senses. In Matt. 5: 48, we read, “Be ye therefore perfect, even as your Father which is in heaven is perfect.” Here we learn from the context that the word “perfect” refers to the principle of our walk. At verse 44, we read, “love your enemies,…… that ye may be the sons of your Father which is in heaven; for he maketh the sun to rise upon the evil and the good, and sendeth rain upon the just and the unjust” Hence, to be “perfect” in the sense of Matt. 5: 48 is to act on a principle of grace toward all, even toward those who are injurious and hostile. A Christian going to law, and asserting or contending for his rights, is not “perfect as his Father” for his Father is dealing in grace, whereas he is dealing in righteousness.
The question here is not as to the right or wrong of going to law with worldly people, (as to brethren, 1 Cor. 6 is conclusive.) All I contend for is, that a Christian so doing is acting in a character the direct opposite to that of his Father; for assuredly He is not going to law with the world. He is not now on a judgement-seat, but on a mercy-seat – a throne of grace. He showers His blessings upon those who, were He to go to law with them, should be in hell. Wherefore it is plain that a Christian, when he brings a man before the judgement-seat, is not “perfect as his Father which is in heaven is perfect.”
At the close of Matt. 18 we have a parable which teaches us that a man who asserts his rights is ignorant of the character and proper effect of grace. The servant was not unrighteous in demanding what was due to him; but he was ungracious. He was totally unlike his master. He had been forgiven ten thousand talents, and yet he could seize his fellow by the throat for a paltry hundred pence. What was the consequence? He was delivered to the tormentors. He lost the happy sense of grace, and was left to reap the bitter fruits of having asserted his rights, while being himself a subject of grace. And, observe further, he was called a wicked servant,” not because of having owed “ten thousand talents, “but because of not having forgiven the “hundred pence.” The master had ample grace to settle the former, but he had not grace to settle the latter. This parable has a solemn voice for all Christians going to law; for although in the application of it, it is said, “so shall my heavenly Father do to you, if you, from your heart, forgive not every one his brother their trespasses,” yet is the principle of general application, that a man acting in righteousness will lose the sense of grace.
In Hebrews 9 we have another sense of the term “Perfect.” Here, too, the context settles the import of the word. It is “perfect, as pertaining to the conscience.” This is a deeply important use of the term. The worshipper under the law never could have a perfect conscience, for the simplest reason possible, because he never had a perfect sacrifice. The blood of a bullock and a goat did well enough For a time, but it could not do for ever and, therefore, could not give a perfect conscience. Now, however, the weakest believer in Jesus is privileged to have a perfect conscience. Why? Is it because he is a better man than the worshipper under the law Nay; but because he has gotten a better sacrifice. If Christ’s sacrifice is perfect for ever, the believer’s conscience is perfect for ever. The two things necessarily go together. For the Christian not to have a perfect conscience is a dishonour to the sacrifice of Christ. It is tantamount to saying that His sacrifice is only temporary, and not eternal in its effect; and what is this but to bring it down to the level of the sacrifices under the Mosaic economy.
It is very needful to distinguish between perfection in the flesh and perfection as to conscience. To pretend to the former, is to exalt self; to refuse the Latter, is to dishonour Christ. The babe in Christ should have a perfect conscience; whereas St. Paul had not, nor could have, perfect flesh. The flesh is not presented in the word as a thing which is to be perfected, but as a thing which has been crucified. This makes a wide difference. The Christian has sin in him, but not on him. Why? Because Christ, who had no sin in Him, ever, had sin on Him, when He was nailed to the cross.
Finally, in Phil. 3 we have two other senses of the word “perfect.” The apostle says, “not as though I had already attained, either were already perfect,” and yet a little further on he says, “Let as many as be perfect be thus minded.” The former refers to the apostles full and everlasting conformity to Christ in glory. The latter refers to our having Christ as the all-engrossing object before the heart’s affections.}
“Walk before me.” This is true power. To walk thus, implies our having nothing whatever before our hearts save God Himself. If I am founding my expectation upon men and things, I am not walking before God, but before men and things. It is of the utmost importance to ascertain who or what I have before me as an object. To what am I looking? On whom or what am I leaning, at this moment? Does God entirely fill my future? Have men or circumstances ought to do therein? Is there any space allotted to the creature? The only way in which to get above the world is to walk by faith, because faith so completely fills the scene with God, that there is no room for the creature, no room for the world. If God fills up my entire range of vision, I can see nothing else; and then I am able to say with the Psalmist, “My soul, wait thou only upon God; for my expectation is from him. He only is my rock and my salvation: he is my defence, I shall not be moved.” (Ps. 62: 5, 6) This word “only” is deeply searching. Nature cannot say this. Not that it will, save when under the direct influence of a daring and blasphemous scepticism, formally shut out God altogether; but it, assuredly, Cannot say, “He only.”
Now, it is well to see that, as in the matter of salvation, so in all the details of actual life, from day to day, God will not share His glory with the creature. From first to last, it must be “He only;” and this, too, in reality. It will not do to have the language of dependence upon God on our lips, while our hearts are really leaning on some creature resource. God will make all this fully manifest; He will test the heart; He will put faith into the furnace. “Walk before me, and be thou perfect.” Thus it is we reach the proper point. When the soul is enabled, by grace, to get rid of all its fondly-cherished creature expectations, then, and only then, it is prepared to let God act; and when He acts all must be well. He will not leave anything undone. He will perfectly settle everything on behalf of those who simply put their trust in Him. When unerring wisdom, omnipotent power, and infinite love combine, the confiding heart may enjoy unruffled repose. Unless we can find some circumstance too big or too little for “the Almighty God,” we have no proper base on which to found a single anxious thought. This is an amazing truth, and one eminently calculated to put all who believe it into the blessed position in which we find Abraham in this chapter. When God had, in effect, said to him, “leave all to me and I will settle it for you, beyond your utmost desires and expectations; the seed and the inheritance, and everything pertaining thereto, will be fully and everlastingly settled, according to the covenant of the Almighty God” – then “Abram fell on his face.” Truly blessed attitude! the only proper one for a thoroughly empty, feeble, and unprofitable sinner, to occupy in the presence of the living God, the Creator of heaven and earth, the possessor of all things, “the Almighty God.”
“And God talked with him.” It is when man is in the dust, that God can talk to him in grace. Abraham’s posture here, is the beautiful expression of entire prostration, in the presence of God, in the sense of utter weakness and nothingness. and this, be it observed, is the sure precursor of God’s revelation of Himself. It is when the creature is laid low that God can show Himself in the unclouded effulgence of what He is. He will not give His glory to another. He can reveal Himself, and allow man to worship in view of that revelation; but until the sinner takes his proper place, there can be no unfolding of the divine character. How different is Abraham’s attitude in this and the preceding chapter! There, he had nature before him; here, he has the Almighty God. There, he was an actor; here, he is a worshipper. There, he was betaking himself to his own and Sarah’s contrivance; here, be leaves himself and his circumstances, his present and his future, in God’s hands, and allows Him to act in him, for him, and through him. Hence, God can say, “I will make” “I will establish” “I will give” “I will bless.” In a word, it is all God and His actings; and this is real rest for the poor heart that has learnt anything of itself.
The covenant of circumcision is now introduced. Every member of the household of faith must bear in his body the seal of that covenant. There must be no exception. “He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh, for an everlasting covenant. And the uncircumcised man child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people, be hath broken my covenant.” We are taught in Romans 4, that circumcision was “a seal of the righteousness of faith.” “Abraham believed God, and it was counted unto him for righteousness.” Being thus counted righteous, God set His “seal” upon him.
The seal with which the believer is now sealed is not a mark in the flesh, but “that Holy Spirit of promise, whereby he is sealed unto the day of redemption.” This is founded upon his everlasting connection with Christ, and his perfect identification with Him, in death and resurrection; as we read, in Colossians, “And ye are complete in him, which is the head of all principality and power. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ; buried with him in baptism, wherein also ye are risen with him, through the faith of the operation of God who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses.” This is a most glorious passage, unfolding to us the true idea of what circumcision was meant to typify. Every believer belongs to “the circumcision” in virtue of his living association with Him who, by His cross, has for ever abolished everything that stood in the way of His Church’s perfect justification. There was not a speck of sin on the conscience, nor a principle of sin in the nature of His people, for which Christ was not judged on the cross; and they are now looked upon as having died with Christ, lain in the grave with Christ, been raised with Christ, perfectly accepted in Him – their sins, their iniquities, their transgressions, their enmity, their uncircumcision, having been entirely put away by the cross. The sentence of death has been written on the flesh; but the believer is in possession of a new life, in union with His risen Head in glory.
The apostle, in the above passage, teaches that the Church was quickened out of the grave of Christ; and moreover, that the forgiveness of all her trespasses is as complete, and as entirely the work of God, as was the raising of Christ from the dead; and this latter, we know, was the result of “God’s mighty power,” or, as it may be rendered, “according to the energy of the might of his power” (Eph. 1: 19) – a truly wonderful expression, calculated to set forth the magnitude and glory of redemption, as well as the solid basis on which it rests.
What rest – perfect rest – for the heart and conscience is here! What full relief for the burdened spirit! All our sins buried in the grave of Christ – not one – even the smallest – left out! God did this for us! All that His searching eye could detect in us, He laid on the head of Christ when He hung upon the cross! He judged Him there and then, instead of judging us, in hell for ever! Precious fruit, this, of the admirable, the profound, the eternal counsels of redeeming love! And we are” sealed,” not with a certain mark cut in our flesh, but with the Holy Ghost. The entire household of faith is sealed thus. Such is the dignity, the value, the changeless efficacy of the blood of Christ, that the Holy Ghost can take up His abode in all those who have put their trust therein.
And, now, what remains for those who know these things, save to “be steadfast, unmovable, always abounding in the work of the Lord.” Thus may it be, O Lord, through the grace of Thy Holy Spirit.
Gen 12:1 to Gen 25:18. The Story of Abraham.In this section the three main sources, J. E, P are present. Gunkel has given strong reasons for holding that J is here made up of two main sources, one connecting Abraham with Hebron, the other with Beersheba and the Negeb. The former associates Abraham with Lot. (For details, see ICC.) On the interpretation to be placed on the figures of Abraham and the patriarchs, see the Introduction. The interest, which has hitherto been diffused over the fortunes of mankind in general, is now concentrated on Abraham and his posterity, the principle of election narrowing it down to Isaac, Ishmael being left aside, and then to Jacob, Esau being excluded.
THE COVENANT AND ITS SIGN – CIRCUMCISION
Another thirteen years passes before the Lord’s appearing to Abram now at the age of 99 years. In Chapter 15:1 He had told Abram, “I am your shield, your exceeding great reward.” Now He tells him, “I am Almighty God” (v.1). He does not emphasize the fact of His faithful protecting care for Abram, as He did before, but the fact of His own great power. Based on this, He tells Abram to walk before Him and be blameless. Also, because He knew that Abram’s faith needed strengthening, He confirms what He had told Abram before, “I will make my covenant between Me and you, and will multiply you exceedingly” (v.2). Though God has spoken so clearly as to many things, we too little appreciate the absolute truth of His word, so that we also often need to have our minds stirred up by way of remembrance, to value rightly the truths we have before acknowledged, and so easily forget.
This time Abram is more ready to listen than to question (as he did in Ch.15:2). He fell on his face, giving due homage to his great Creator, and in this attitude is prepared for a further communication from God. God tells him His covenant is with him. In this way God chose one man to be a type of Himself, for Abram would be the father of a multitude of nations. This goes further than the promise of the multiplying of Abram’s descendants, and of course there are today many nations that trace their ancestry to Abraham.
His name is therefore changed from Abram to Abraham. The first means “great father,” the second “father of a multitude.” God adds, “I will make you exceedingly fruitful.” Naturally this seemed particularly unlikely at the time, for Abraham was 99 years of age, with only Ishmael, son of a bondslave as a possible means of further fruit. But God had other things in mind. He tells Abraham that kings would come from him, and further confirms His covenant to be effective throughout the generations of Abraham’s descendants, in fact, as “an everlasting covenant”(v.7).
Also, He absolutely affirms that He will give to Abraham and his descendants the land in which he sojourned, all the land of Canaan, “for an everlasting possession.” Israel has never possessed all the land that God had promised them, and will not until the thousand years of peace. Their establishing themselves in the land as a nation in 1948 after centuries of being expelled from it has been greatly resented by other surrounding nations. Palestinians who had occupied the land, though without any solid form of government, were bitterly opposed when Israel established a government. Though Israel promised them equal status as citizens if they would submit to this government, most of the Palestinians refused this and left the land. Since then they have strongly agitated for the expulsion of Israel in order that they may form their own government, though some remain in the land.
Who decides what land belongs to whom? Only God! and He has decreed that the land of Canaan is Israel’s. Though other nations fight against this, God will eventually make it clear to all the world that Israel is to possess all the land from the Euphrates River to the Nile River. Nations continue to bitterly oppose this now, but they will fail. Meanwhile, because Israel’s ways do not please the Lord, they must suffer the strong opposition of these nations until such time as they receive their true Messiah, the Lord Jesus.
God’s side of the covenant cannot be broken. But Abraham is told that he and his descendants are to keep His covenant (v.9). This covenant is totally different than that of law, which required obedience to all the commandments. For this covenant to Abraham, long before law was given, clearly assumes that man is totally incapable of keeping the laws of Moses. Why so? Because it required that every male of Abraham’s seed must be circumcised. The significance of this is seen in Php 3:3, “For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh.” This is just the opposite of confidence in the works of law, which was actually confidence in the flesh. Man in the flesh can deserve nothing but judgment: only when the flesh is cut off can the promise of God become effective for anyone. So there is no question of man’s doing, but rather of man’s dying, being reduced to total helplessness as regards doing anything. Then everything is plainly God’s sovereign working in grace.
Circumcision was to take place as early as eight days old, certainly a time when the child could not understand anything about it. Its meaning remains the same whether people understand it or not, just as is true of baptism, which also teaches death to the flesh. The connection between the two is seen in Col 2:11-14. In the present dispensation baptism has replaced circumcision as the sign by which one is put in the place of death, the outward acknowledgment that the flesh is reduced to nothing.
Circumcision was also to apply to a male servant who was born in the house of an Israelite or one who was bought (v.13). A hired servant was not even allowed in the congregation of Israel: he could not eat the Passover (Exo 12:45). Nor could any uncircumcised man of Israel keep the Passover (Exo 12:48). If an Israelite was not circumcised he was to be cut off from his own nation. Why? Because he had broken God’s covenant: he had no part in the blessing God had promised, because God’s promise is not given to man as alive in the flesh, but to those in whom the flesh is judged as under sentence of death. The sign of circumcision was therefore necessary for Israel, while today we should learn the spiritual reality of it, as seen in Php 3:3. Yet even in Christianity the outward sign of baptism has its serious place.
It is significant interest that, though the sign of circumcision was connected with the covenant given to Abraham, yet when Israel was to come out from the bondage of Egypt, before the law was given, God made it clear that every male Israelite must be circumcised (Exo 12:47-48). This has continued just as strictly in all Israel’s history under law. Thus Israel has this constant testimony to the fact that the works of law must utterly fail. The flesh with all its pride has to be consigned to the sentence of death: it must be cut off.
God does not only change Abraham’s name, however, but tells him that Sarai’s name is to be changed to Sarah. Sarai means “my princess,” as being Abraham’s property, but Sarah means “the princess,” giving her the wider honor of being “a mother of nations.” She stands for the grace of God. Is there not a lesson in this that we must learn the grace of God personally first, before we shall be glad to share that grace with all who may be brought to desire it? Sarah was to be greatly blessed: even after 90 years of age she would have a son: she would be blessed and others would be blessed through her: she would be a mother of nations, with even kings being among her descendants.
Abraham’s faith was too weak to accept what God had positively spoken. He laughed inwardly, just as Sarah did later (ch.18:12). Could he, at 100 years, become a father? and Sarah, at 90 years, give birth to a son? Of course, naturally speaking, this is impossible, but God is not confined by impossibilities.
Abraham’s thoughts revert to his son born after the flesh and pleads with God, “Oh that Ishmael might live before Thee” (v.18). This is the same lingering hope that engages the thoughts of many people, that the flesh might be brought to please God. But scripture declares the opposite, “those who are in the flesh cannot please God” (Rom 8:8).
God answers Abraham’s suggestion by a decisive “No,” and affirms “Sarah your wife shall bear you a son, and you shall call his name Isaac” (v.9). With this one son God would establish His covenant, and with his descendants. This refers particularly to the nation Israel, the sons of Jacob, though Esau was also a descendant of Abraham through Isaac, and other nations may claim descent from Abraham also (Gen 25:1-6), for we are told that Abraham would be a father of many nations (v.5).
As for Ishmael, God heard Abraham’s plea, and would bless him and make him fruitful, multiplying him greatly. He would beget twelve princes and become in measure prominent, a great nation. It is no doubt today not easy to distinguish true Ishmaelites from other Arab peoples, but their character is evidently established as being nomadic. They spread over some area to the south of Israel, specifically “the wilderness of Paran” (Gen 21:21). Being the son of a bondwoman, Ishmael typifies those under the bondage of law (Gal 4:22-25), wild and rebellious. Living in the desert, he reminds us that the law is not a fruitful principle of living, but barren, producing no fruit for God. Yet he has many descendants, and this is true spiritually today also. Many prefer the bondage of law to the liberty of the pure grace of God.
But God’s covenant He would establish with Isaac (v.21), a clear type of the Lord Jesus. Sarah, a picture of God’s grace, would bring him (Isaac) to Abraham, just as the grace of God brings Christ to the believing sinner today. Isaac’s birth would take place one year from the time God spoke to Abraham. Abraham was to wait that much longer, with time to reflect upon the promise of God that was perfectly sure, though not to be rushed before God’s time.
This wonderful interview being ended, Abraham then took Ishmael and all his male servants who were born in his house, or bought by him, and circumcised them. Ishmael was 15 years of age and Abraham himself was circumcised at the same time, being 99 years old. Isaac therefore was to be born of a circumcised father. The promise was to be fulfilled only when the strength of the flesh is seen to be cut off, for the works of the flesh are totally refused: the promise can be realized only by faith in the living God.
Thirteen years after the birth of Ishmael (Gen 16:16) God spoke to Abram again (the fifth revelation; Gen 17:1). God called Himself by a new name: El Shaddai (the Almighty God). This was appropriate in view of the thing God proceeded to reveal to Abram that He would do. It would require supernatural power.
The references to the "covenant" in this chapter have caused some confusion. The Abrahamic Covenant (ch. 15) is in view (Gen 17:4; Gen 17:7; Gen 17:11; Gen 17:19; Gen 17:21) but also the outward sign of that covenant that was the covenant of circumcision (Gen 17:2; Gen 17:9-10; Gen 17:13-14; cf. Act 7:8). Thus Moses used the word "covenant" with two different references here, though throughout, the Abrahamic Covenant is in view. Perhaps visualizing the covenant of circumcision as a smaller circle within the larger circle of the Abrahamic Covenant will help. Whereas the Abrahamic Covenant was unconditional, the covenant of circumcision depended on Abram’s obedience (Gen 17:1-2). God would bless Abram as Abram obeyed God by circumcising his household. This blessing would be in the form of multiplying Abram’s descendants "exceedingly," even more than God had already promised. The rite of circumcision was to be a continuing sign of the Abrahamic Covenant to all of Abram’s descendants.
God also gave Abram and Sarai the added assurance that they would have a multitude of descendants by changing their names. [Note: See note on 1:4.] He changed the name "Abram" (high or exalted father) to "Abraham" (father of a multitude), and he changed the name "Sarai" (my princess [perhaps a reference to her noble descent]) to "Sarah" (royal princess [from whom kings would come, Gen 17:16]). Abraham’s name emphasized the number of his seed. Sarah’s evidently stressed the royal nature of their line (Gen 17:6; Gen 17:16; Gen 17:20; cf. Gen 12:2).
"The choice of the word be fruitful in Gen 17:6 and multiply in Gen 17:2 seems intended to recall the blessing of all humankind in Gen 1:29: ’Be fruitful and multiply and fill the land,’ and its reiteration in Gen 9:1: ’Be fruitful and multiply and fill the land.’ Thus the covenant with Abraham was the means through which God’s original blessing would again be channeled to all humankind." [Note: Sailhamer, The Pentateuch . . ., p. 157.]
Circumcision was "an everlasting covenant" (Gen 17:7) because it marked the eternal salvation of the person who believed God as Abraham did, not because God wanted people to practice it forever. [Note: Mathews, Genesis 11:27-50:26, p. 203.] God has not commanded circumcision of the flesh for Christians. Some Christians in the reformed traditions of Protestantism regard baptism as what God requires of us today in place of circumcision. They practice infant baptism believing that this rite brings the infant into the "covenant community" (i.e., the church) and under God’s care in a special sense. Some believe baptism saves the infant. Others believe it only makes the infant a recipient of special grace. The Bible is quite clear, however, that baptism is a rite that believers should practice after they trust Christ as their Savior as a testimony to their faith. There are parallels between circumcision and baptism, but God did not intend baptism to replace circumcision. God did command circumcision of the Israelites in the Mosaic Law, but He has not commanded it of Christians. We do not live under the Mosaic Law (Rom 4:10-13; Rom 6:14-15; Rom 7:1-4; Rom 10:4).
THE COVENANT SEALED
Gen 17:1-27
ACCORDING to the dates here given fourteen years had passed since Abram had received any intimation of Gods will regarding him. Since the covenant had been made some twenty years before, no direct communication had been received; and no message of any kind since Ishmaels birth. It need not, therefore, surprise us that we are often allowed to remain for years in a state of suspense, uncertain about the future, feeling that we need more light and yet unable to find it. All truth is not discovered in a day, and if that on which we are to found for eternity take us twenty years or a lifes experience to settle it in its place, why should we on this account be overborne with discouragement? They who love the truth and can as little abstain from seeking it as the artist can abstain from admiring what is lovely, will assuredly have their reward. To be expectant yet not impatient, unsatisfied yet not unbelieving, to hold mind and heart open, assured that light is sown for the upright and that all that is has lessons for the teachable, this is our proper attitude.
Think you, mid all this mighty sum
Of things for ever speaking,
That nothing of itself will come,
But we must still be seeking?
We appreciate the significance of a revelation in proportion as we understand the state of mind to which it is made. Abrams state of mind is disclosed in the exclamation: “Oh, that Ishmael might live before Thee!” He had learned to love the bold, brilliant, domineering boy. He saw how the men liked to serve him and how proud they were of the young chief. No doubt his wild intractable ways often made his father anxious. Sarah was there to point out and exaggerate all his faults and to prognosticate mischief. But there he was, in actual flesh and blood, full of life and interest in everything, daily getting deeper into the affections of Abram, who allowed and could not but allow his own life to revolve very much around the dashing, attractive lad. So that the reminder that he was not the promised heir was not entirely welcome. When he was told that the heir of promise was to be Sarahs child, he could not repress the somewhat peevish exclamation: “Oh, that Ishmael might serve Thy turn!” Why call me off again from this actual attainment to the vague, shadowy, nonexistent heir of promise, who surely can never have the brightness of eye and force of limb and lordly ways of this Ishmael? Would that what already exists in actual substance before the eye might satisfy Thee and fulfil Thine intention and supersede the necessity of further waiting! Must I again loosen my hold, and part with my chief attainment? Must I cut my moorings and launch again upon this ocean of faith with a horizon always receding and that seems absolutely boundless?
We are familiar with this state of mind. We wish God would leave us alone. We have found a very attractive substitute for what He promises, and we resent being reminded that our substitute is not, after all, the veritable, eternal, best possession. It satisfies our taste, our intellect, our ambition; it sets us on a level with other men and gives us a place in the world; but now and again we feel a void it does not fill. We have attained comfortable circumstances, success in our profession, our life has in it that which attracts applause and sheds a brilliance over it; and we do not like being told that this is not all. Our feeling is Oh, that this might do! that this might be accepted as perfect attainment! it satisfies me (all but a little bit); might it not satisfy God? Why summon me again away from domestic happiness, intellectual enjoyment, agreeable occupations, to what really seems so unattainable as perfect fellowship with God in the fulfilment of His promise? Why spend all my life in waiting and seeking for high spiritual things when I have so much with which I cart be moderately satisfied? For our complaint often is not that God gives so little but that He offers too much, more than we care to have; that He never will let us be content with anything short of what perfectly fulfils His perfect love and purpose.
This being Abrams state of mind, he is aroused from it by the words: “I am the Almighty God; walk before Me and be thou perfect.” I am the Almighty God, able to fulfil your highest hopes and accomplish for you the brightest ideal that ever My words set before you. There is no need of paring down the-promise till it square with human probabilities, no need of relinquishing one hope it has begotten, no need of adopting some interpretation of it which may make it seem easier to fulfil, and no need of striving to fulfil it in any second-rate way. All possibility lies in this: I am the Almighty God. Walk before Me and be thou perfect, therefore. Do not train your eye to earthly distances and earthly magnitudes and limit your hope accordingly, but live in the presence of the Almighty God. Do not defer the advices of conscience and of your purest aspirations to some other possible world; do not settle down at the low level of godless nature and of the men around you; do not give way to what you yourself know to be weakness and evidence of defeat; do not let self-indulgence take the place of My commandments, indolence supplant resolution and the likelihoods of human calculation obliterate the hopes stirred by the Divine call: Be thou perfect. Is not this a summons that comes appropriately to every man? Whatever be our contentment, our attainments, our possessions, a new light is shed upon our condition when we measure it by Gods idea and Gods resources. Is my life Gods ideal? Does that which satisfies me satisfy Him?
The purpose of Gods present appearance to Abram was to renew the covenant, and this He does in terms so explicit, so pregnant, so magnificent that Abram must have seen more distinctly than ever that he was called to play a very special part in Gods providence. That kings should spring from him, a mere pastoral nomad in an alien country, could not suggest itself to Abram as a likely thing to happen. Indeed, though a line of kings or two lines of kings did spring from him through Isaac, the terms of the prediction seem scarcely exhausted by that fulfilment. And accordingly Paul without hesitation or reserve transfers this prediction to a spiritual region, and is at pains to show that the many nations of whom Abram was to be the father, were not those who inherited his blood, his natural appearance, his language and earthly inheritance, but those who inherited his spiritual qualities and the heritage in God to which his faith gave him entrance. And he argues that no difference of race or disadvantages of worldly position can prevent any man from serving himself heir to Abram, because the seed, to whom as well as to Abram the promise was made, was Christ, and in Christ there is neither Jew nor Gentile, bond nor free, but all are one.
In connection then with this covenant in which God promised that He would be a God to Abram and to his seed, two points of interest to us emerge. First that Christ is Abrams heir. In His use of Gods promise we see its full significance. In His life-long appropriation of God we see what God meant when He said, “I will be a God to thee and to thy seed.” We find our Lord from the first living as one who felt His life encompassed by God, embraced and comprehended in that higher life which God lives through all and in all. His life was all and whole a life in God. He recognised what it is to have a God, one Whose will is supreme and unerringly good, Whose love is constant and eternal, Who is the first and the last, beyond Whom and from under Whom we can never pass. He moved about in the world in so perfectly harmonious a correspondence with God, so merging Himself in God and His purpose and with so unhesitating a reliance upon Him, that He seemed and was but a manifestation of God, Gods will embodied, Gods child, God expressing Himself in human nature. He showed us once for all the blessedness of true dependence, fidelity and faith. He showed us how that simple promise “I will be a God to thee,” received in faith, lifts the human life into fellowship with all that is hopeful and inspiring, with all that is purifying, with all that is real and abiding.
But a second point is, that Jesus was the heir of Abram not merely because He was his descendant, a Jew with all the advantages of the Jew, but because, like Abram, He was full of faith. God was the atmosphere of His life. But He claimed God not because He was Jewish, but because He was human. Through the Jews God had made Himself known, but it was to what was human not to what was Jewish He appealed. And it was as Son of man not as son of Israel or of Adam that Jesus responded to God and lived with Him as His God. Not by specially Jewish rites did Jesus approach and rest in God, but by what is universal and human, by prayer to the Father, by loving obedience, by faith and submission. And thus we too may be joint-heirs with Christ and possess God. And if we think of ourselves as left to struggle with natural defects amidst irreversible natural laws; if we begin to pray very heartlessly, as if He who once listened were now asleep or could do nothing; if our life seems profitless, purposeless, and all unhinged; then let us look back to this sure promise of God, that He will be our God: our God, for, if Christs God, then ours, for if we be Christs then are we Abrams seed and heirs according to the promise. How few in any given day are living on this promise: how few attach reality to Gods continuous revelation of Himself, the reality in this worlds transitory history: how few can believe in the nearness and observance and love of God: how few can strenuously seek to be holy or understand where abiding happiness is to be found; for all these things are here. Yet who knocks at this door? Who makes, as Christ made, his life a unity with God, undismayed, unmurmuring, unreluctant, neither fearful of God nor disobedient, but diligent, earnest. jubilant, because God has said, “I will be thy God.” Do you believe these things and can you forbear to use them? Do you believe that it is open to you, whosoever you are, to have the Eternal and Supreme God for your God, that He may use all His Divine nature in your behalf; have you conceived what it is that God means when He extends to you this offer, and can you decline to accept it, can you do otherwise than cherish it and seek to find more and more in it every day you live?
Two seals were at this time affixed to the covenant: the one for Abram himself, the other for every one who shared with him in his blessings of the covenant. The first consisted in the change of his own name to Abraham, “the father of a multitude,” and of his wifes to Sarah, “princess” or “queen,” because she was now announced as the destined mother of kings. And however Abraham would be annoyed to see the hardly surpressed smile on the ironical faces of his men as he boldly commanded them to call him by a name whose verification seemed so grievously to lag; and however indignant and pained he may have been to hear the young Ishmael jeering Sarah with her new name, and lending to it every tone of mockery and using it with insolent frequency, yet Abraham knew that these names were not given to deceive; and probably as the name of Abraham has become one of the best known names on earth, so to himself did it quickly acquire a preciousness as Gods voice abiding with him, Gods promise renewed to him through every man that addressed him, until at length the child of promise lying on his knees took up its first syllable and called him “Abba.”
This seal was special to Abraham and Sarah, the other was public. All who desired to partake with Abraham in the security, hope, and happiness of having God as their God, were to submit to circumcision. This sign was to determine who were included in the covenant. By this outward mark encouragement and assurance of faith were to be quickened in the heart of all Abrahams descendants.
The mark chosen was significant. It was indeed not distinctive in its outward form; so little so that at this day no fewer than one hundred and fifty millions of the race make use of the same rite for one purpose or other. All the descendants of Ishmael of course continue it, but also all who have their religion, that is, all Mohammedans; but besides these, some tribes in South America, some in Australia, some in the South Sea Islands, and a large number of Kaffir tribes. The ancient Egyptians certainly practised it, and it has been suggested that Abraham may have become acquainted with the practice during his sojourn in Egypt. It is however uncertain whether the practice in Egypt runs back to so early a time. If it were an established Egyptian usage, then of course Hagar would demand for her boy at the usual age the rite which she had always associated with entrance on a new stage of life. But even supposing this was the case, the rite was none the less available for the new use to which it was now put. The rainbow existed before the Flood; bread and wine existed before the night of the Lords Supper; baptisms of various kinds were practised before the days of the Apostles. And for this very reason, when God desired a natural emblem of the stability of the seasons He chose a striking feature of nature on which men were already accustomed to look with pleasure and hope; when He desired symbols of the body and blood of the Redeemer He took those articles which already had a meaning as the most efficacious human nutriment: when He desired to represent to the eye the renunciation of the old life and the birth to a new life which we have by union with Christ, He took that rite which was already known as the badge of discipleship: and when He desired to impress men by symbol with the impurity of nature and with our dependence on God for the production of all acceptable life. He chose that rite which, whether used before or not. did most strikingly represent this.
With the significance of circumcision to other men who practise it, we have here nothing to do. It is as the chief sacrament of the old covenant, by which God meant to aid all succeeding generations of Hebrews in believing that God was their God. And this particular mark was given, rather than any other, that they might recognise and ever remember that human nature was unable to generate its own Saviour, that in man there is a native impurity which must be laid aside when he comes into fellowship with the Holy God. And these circumcised races, although in many respects as unspiritual as others, have yet in general perceived that God is different from nature, a Holy Being to Whom we cannot attain by any mere adherence to nature, but only by the aid He Himself extends to us in ways for which nature makes no provision. The lesson of circumcision is an old one and rudely expressed, but it is vital; and no abhorrence of the circumcised for the uncircumcised too strongly, however unjustly, emphasises the distinction that actually subsists between. those who believe in nature and those who believe in God.
The lesson is old, but the circumcision of the heart to which the outward mark pointed, is ever required. That is the true seal of our fellowship with God; the earnest of the Spirit which gives promise of eternal union with the Holy One; the relentings, the shame, the softening of heart, the adoration and reverence for the holiness of God, the thirst for Him, the joy in His goodness, these are the first fruits of the Spirit, which lead on to our calling God Father, and feeling that to be alone with Him is our happiness. It is this putting aside of our natural confidence in nature and absorption in nature, and this turning to God as our confidence and our life, which constitutes the true circumcision of the heart.
Believing as Abraham was, he could not forbear smiling when God said that Sarah would be the mother of the promised seed. This incredulity of Abraham was so significant that it was commemorated in the name of Isaac, the laugher. This heir was typical of all Gods best gifts, at first reckoned impossible, at last filling the heart with gladness. The smile of incredulity became the laughter of joy when the child was born and Sarah said, “God hath made me to laugh, so that all that hear will laugh with me.” It is they who expect things so incongruous and so impossible to nature unaided that they smile even while they believe, who will one day find their hopes fulfilled and their hearts running over with joyful laughter. If your heart is fixed only on what you can accomplish for yourself, no great joy can ever be yours. But frame your actual hopes in accordance with the promise of God, expect holiness, fulness of joy, animating partnership with God in the highest matters, the resurrection of the dead, the life everlasting, and one day you will say, “God hath made me to laugh.” But Abraham prostrating himself to hide a smile is the symbol of our common attitude. We profess to believe in a God of unspeakable power and goodness, but even while we do so we find it impossible to attach a sense of reality to His promises. They are kindly, well-intentioned words, but are apparently spoken in neglect of solid, obstinate facts. How hard is it for us to learn that God is the great reality, and that the reality of all else may be measured by its relation to Him.
Sarahs laughter had a different meaning. Indeed Sarah does not appear to have been by any means a blameless character. Her conduct towards Hagar showed us that she was a woman capable of generous impulses but not of the strain of continued magnanimous conduct. She was capable of yielding her wifely rights on the impulse of the brilliant scheme that had struck her, but like many other persons who can begin a magnanimous or generous course of conduct, she could not follow it up to the end, but failed disgracefully in her conduct towards her rival. So now again she betrays characteristic weakness. When the strangers came to Abrahams tent, and announced that she was to become a mother, she smiled in superior, self-assured, womans wisdom. When the promise threatened no longer to hover over her household as a mere sublime and exalting idea which serves its purpose if it keep them in mind that God has spoken to them, but to take place now among the actualities of daily occurrence, she hails this announcement with a laugh of total incredulity. Whatever she had made of Gods word, she had not thought it was really and veritably to come to pass; she smiled at the simplicity which could speak of such an unheard-of thing.
This is true to human nature. It reminds you how you have dealt with Gods promises, -nay, with Gods commandments-when they offered to make room for themselves in the everyday life of which you are masters, every detail of which you have arranged, seeming to know absolutely the laws and principles on which your particular line of life must be carried on. Have you never smiled at the simplicity which could set about making actual, about carrying out in practical life, in society, in work, in business, those thoughts, feelings, and purposes, which Gods promises beget? Sarah did not laugh outright, but smiled behind the Lord; she did not mock Him to His face, but let the compassionate expression pass over her face with which we listen to the glowing hopes of the young enthusiast who does not know the world. Have we not often put aside Gods voice precisely thus; saying within us, We know what kind of things can be done by us and others and what need not be attempted; we know what kind of frailties in social intercourse we must put up with, and not seek to amend; what kind of practices it is vain to think of abolishing; we know what use to make of Gods promise and what use not to make of it; how far to trust it, and how far to give greater weight to our knowledge of the world and our natural prudence and sense? Does not our faith, like Sarahs, vary in proportion as the promise to be believed is unpractical? If the promise seems wholly to concern future things, we cordially and devoutly assent; but if we are asked to believe that God intends within the year to do so-and-so, if we are asked to believe that the result of Gods promise will be found taking a substantial place among the results of our own efforts-then the derisive smile of Sarah forms on our face.
To look at the crowds of persons professing religion, one would suppose nothing was commoner than faith. There is nothing rarer. Devoutness is common, righteousness of life is common; a contempt for every kind of fraud and underhand practice is common; a high-minded disregard for this worlds gains and glories is common; an abhorrence of sensuality and an earnest thirst for perfection are common-but faith? Will the Son of man when He comes find it on earth? May not the messengers of God yet say, Who hath believed our report? Why, the great majority of Christian people have never been near enough to spiritual things to know whether they are or are not; they have never narrowly weighed spiritual issues and trembled as they watched the uncertain balance; they say they believe God and a future of happiness because they really do not know what they are talking about-they have not measured the magnitude of these things. Faith is not a blind and careless assent to matters of indifference, faith is not a state of mental suspense with a hope that things may turn out to be as the Bible says. Faith is the firm persuasion that these things are so. And he who at once knows the magnitude of these things and believes that they are so, must be filled with a joy that makes him independent of the world, with an enthusiasm which must seem to the world like insanity. It is quite a different world in which the man of faith lives.
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: The Popular Commentary on the Bible by Kretzmann
Fuente: The Complete Pulpit Commentary
Fuente: Commentary on the Holy Bible by Thomas Coke
2. El Shaddai. We do not comprehend the whole of this name, if we identify it with Elohim. We make it too comprehensive if we represent it as including the idea of all the divine attributes, or as an expression of the majesty of God. It is the name of the Almighty, and stands here at the very beginning of the announcement of theocratic miracles, for the same reason, that in the Apostles Creed, it designates the nature of God the Father, for the Christian faith. The Almighty God () is the God of the Theocracy, and of all the miracles. He makes the highest revelation of his miraculous power in the resurrection of Christ (Eph 1:19 ff.).
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: Expositor’s Dictionary of Text by Robertson
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Through the Bible Commentary
Fuente: An Exposition on the Whole Bible
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: The Sermon Bible
Fuente: Gaebelein’s Annotated Bible (Commentary)
Fuente: Discovering Christ In Selected Books of the Bible
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Neighbour’s Wells of Living Water
Fuente: Gary Hampton Commentary on Selected Books
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Fuente: Mackintosh’s Notes on the Pentateuch
Fuente: Peake’s Commentary on the Bible
Fuente: Grant’s Commentary on the Bible
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expositors Bible Commentary