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.
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 Howl! For the day of Jehovah is at hand; it shall come as a destruction from the Almighty. Joe
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.
I am the Almighty God - The word occurs only forty-eight times in the Hebrew Bible, thirty-one times in the book of Job. This is a name for the Lord-the Old Testament people of faith referring to Him as El Shaddai, God Almighty. The term is found in the passages that report God's promises of fertility, land, and abundance to them, indicating that He, the Almighty, could fulfill His promises (Gen_17:1; Gen_28:3; Gen_35:11). The Lord appeared to Abraham when he was ninety-nine years old and identified himself as El Shaddai, God Almighty (Gen_17:1). All three patriarchs knew Him by this name (Gen_28:1-3; Gen_35:11); as did Joseph (Gen_48:3; cf. Exo_6:3); Ezekiel the prophet knew the tradition of Shaddai as well (Eze_10:5). Balaam, Naomi, the psalmist, Joel, and Isaiah employed the term Shaddai, Almighty (Num_24:4; Rth_1:20; Psa_68:14 [15]; Isa_13:6; Joe_1:15).
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 before me - 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,
Walk before me - 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;
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.
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 dishonor to God, and disgrace upon a man's character and profession, see Gen_6:9.
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.
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, Mat_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 fullness 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 the 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.
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
the Lord appeared--some visible manifestation of the divine presence, probably the Shekinah or radiant glory of overpowering effulgence.
I am the Almighty God - The etymological signification of Almighty God (El Shaddai) is both interesting and touching. God (El) signifies the "Strong One". The qualifying word Shaddai is formed from the Hebrew word "shad," the breast, invariably used in Scripture for a woman's breast; for example (Gen_49:25); (Job_3:12); (Psa_22:9); Song of (Son_1:13); (Son_4:5); Song of (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.
I am the Almighty God - 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).
I am the Almighty God--the name by which He made Himself known to the patriarchs Exo_6:3 And I appeared to Abraham, to Isaac, and to Jacob as God Almighty. But I was not known to them by the name JEHOVAH. designed to convey the sense of "all-sufficient" (Psa_16:5-6; Psa_73:25).
I am the Almighty God - As Giver of fruitfulness, Almighty God (El Shaddai) chastens His people. For the moral connection of chastening with fruit bearing, Joh_15:2 Every branch in Me that does not bear fruit, He takes away. And every one that bears fruit, He prunes it so that it may bring forth more fruit; Heb_12:9-11 Furthermore we have had fathers of our flesh who corrected us, and we gave them reverence. Shall we not much rather be in subjection to the Father of spirits and live? For truly they chastened us for a few days according to their own pleasure, but He for our profit, that we might be partakers of His holiness. Now chastening for the present does not seem to be joyous, but grievous. Nevertheless afterward it yields the peaceable fruit of righteousness to those who are exercised by it. 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
17 Behold, blessed is the man whom God corrects. Therefore do not despise the chastening of the Almighty.
18 For He makes sore, and binds up; He wounds, and His hands make whole.
19 He will deliver you in six troubles; yea, in seven no evil shall touch you.
20 In famine He shall redeem you from death; and in war from the power of the sword.
21 You shall be hidden from the whip of the tongue; neither shall you be afraid of robbery when it comes.
22 At destruction and famine you shall laugh; neither shall you be afraid of the beasts of the earth.
23 For you shall be in covenant with the stones of the field; and the beasts of the field shall be at peace with you.
24 And you shall know that your tent is in peace; and you shall visit your fold, and shall miss nothing.
25 And you shall know that your seed will be numerous, and your offspring as the grass of the earth.
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. 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.” The Hebrew word 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.
The covenant was to be accomplished in due time. The promised Seed was Christ, and Christians in him. And all who are of faith are blessed with faithful Abram, being partakers of the same covenant blessings. In token of this covenant his name was changed from Abram, “a high father,” to Abraham, “the father of a multitude.” All that the Christian world enjoys, it is indebted for to Abraham and his Seed.
Gen 17:2 And I will make my covenant between me and thee, and will multiply thee exceedingly.My covenant - which I have already purposed and formally closed. “I will grant,” carry into effect, the provisions of it.
And I will make my covenant between me and thee - The covenant of circumcision, so called from the token of it, which God is said to make or give, being his own constitution, and depended on his sovereign will and pleasure, Act_7:8 And He gave him the covenant of circumcision. And so Abraham fathered Isaac and circumcised him the eighth day. And Isaac fathered Jacob, and Jacob the twelve patriarchs.
and will multiply thee exceedingly - as he had before promised at several times, and now renews it, lest be should think that Ishmael was the promised seed; for though Hagar's seed is promised to be multiplied, yet here Abram's seed by Sarai is intended, which should be exceeding exceedingly, or in great abundance multiplied; and especially as this may include both his natural seed by her, and his spiritual seed among all nations, who are of the same faith with him, Gen_12:2.
Gen 17:3 And Abram fell on his face: and God talked with him, saying,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.
And Abram fell on his face - The eastern method of prostration was thus: the person first went down on his knees, and then lowered his head to his knees, and touched the earth with his forehead. A very painful posture, but significative of great humiliation and reverence.
Gen 17:4 As for me, behold, my covenant is with thee, and thou shalt be a father of many nations.As for me. - The one party to the covenant is here made prominent, as in Gen_17:9 And God said to Abraham, And you shall keep My covenant, you and your seed after you in their generations, 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
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.
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.
Thy name shall be Abraham - Abram literally signifies a high or exalted father. Ab-ra-ham differs from the preceding only in one letter. Though this may appear very simple and easy, yet the true etymology and meaning of the word are very difficult to be assigned. The reason given for the change made in the patriarch’s name is this:
thy name shall be Abraham - The changing of his name is a seal to confirm God's promise to him. To confirm the faith of Abraham, while he was childless; perhaps even his own name was sometimes an occasion of grief to him; Why should he be called a high father, who was not a father at all? But now God had promised him a numerous issue, and had given him a name which signified so much; that name was his joy.
but thy name shall be Abraham--In Eastern countries 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 variously, by 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 owner's 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. Instead of Abram, "a high father," he was to be called Abraham, "father of a multitude of nations" Believers will get a new name too
And I will make thee exceeding fruitful - In children, for he had not only a son by Sarai, from whom sprung a numerous offspring, but he had six sons by Keturah, who became the heads of large nations:
and I will make nations of thee - as the nations of
and kings shall come out of thee - as the twelve princes of Ishmael, the kings of
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 man’s side, yet we may be assured that what God purposes will somehow be accomplished. The seed of Abraham will eventually embrace the human family in fellowship with God.
And I will establish my covenant between me and thee - Not only renew it, but confirm it by the following token of circumcision:
for an everlasting covenant - to his natural seed, as long as they should continue in the true worship of God; and in their own land; or until the Messiah came, in whom the covenant of circumcision had its accomplishment, and was at an end; and to all his spiritual seed, with respect to the spiritual blessings of it, which are everlasting, and are never taken away, or become void:
Gen 17:8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all theAnd I will give unto thee, and to thy seed after thee - To him in right, and to them in possession, and for an inheritance:
the land wherein thou art a stranger - or "the land of sojournings" or "pilgrimages" which were many; for he often removed from place to place, and sometimes sojourned in one place, and sometimes in another:
all the land of Canaan - for an everlasting possession; this respects only the natural seed of Abraham, and those in the line of Isaac and Jacob, to whom this land was given to hold for ever, in case they were obedient to the will of God; and therefore whenever they were disobedient, they were carried captive from it, as they are at this day; but when they shall be converted, they will return to this land and possess it to the end of the world; and which was a figure of the heavenly inheritance, which is an eternal one, and will be enjoyed by all his spiritual seed to all eternity: (This was written long before WW II, before Israel was born as a nation in one day.)
And I will give thee
and I will be their God - as he was to all the natural seed of Abraham in a spiritual sense, to whom the adoption belonged, and whom he chose and separated as a peculiar people to himself, and bestowed in providence many peculiar favors upon them, both in a civil and religious way; and as he is to all his spiritual seed in an evangelic sense, to whom he stands in the relation of their covenant God and Father in Christ, in whom he blesses them with all spiritual blessings, and will continue to be so unto death, and to all eternity.
Gen 17:9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.thou shalt keep my covenant therefore - Observe the sign or token of it, circumcision, in the manner after related. On the part of Abraham God required that he and his descendants in all generations should keep the covenant, and that as a sign he should circumcise himself and every male in his house.
Gen
Every male of you shall be circumcised - The other party to the covenant now learns his obligation. Circumcision 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.
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.
This is my covenant - The token of it, for the promise itself was given before, which is more properly the covenant; circumcision being only the sign of it:
which ye shall keep between me and you, and thy seed after thee - which was to be observed by Abraham, and the males in his house then with him, as Ishmael, and those that were born in his house, or bought with his money, and by his posterity in succeeding ages.
The token of the covenant, is circumcision, for the sake of which the covenant is itself called the covenant of circumcision, Act_7:8 And He gave him the covenant of circumcision. And so Abraham fathered Isaac and circumcised him the eighth day. And Isaac fathered Jacob, and Jacob the twelve patriarchs. It is here said to be the covenant which Abraham and his seed must keep, as a copy or counterpart, it is called a sign and seal, Rom_4:11 And he received a sign of circumcision, a seal of the righteousness of the faith while still uncircumcised; so that he might be the father of all those believing through uncircumcision, for righteousness to be imputed to them also, for it was. A confirmation to Abraham and his seed of those promises which were God's part of the covenant, assuring them that, in due time, Canaan should be theirs: and the continuance of this ordinance, after Canaan was theirs, intimates, that that promise looked farther, to another Canaan. An obligation upon Abraham and his seed to that duty which was their part of the covenant, not only to the duty of accepting the covenants and putting away the corruption of the flesh, which were primarily signified by circumcision, but in general to the observation of all God's commands. They who will have God to be to them a God, must consent to be to him a people.
1. Circumcision was a bloody ordinance, for all things by the law were purged with blood, Heb_9:22 And almost all things are by the law purged with blood, and without shedding of blood is no remission. Exo_24:8 And Moses took the blood and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD has made with you concerning all these words. But the blood of Christ being shed, all bloody ordinances are now abolished. Circumcision therefore gives way to baptism.
2. It was peculiar to the males, though the women also were included in the covenant.
3. Christ having not yet offered himself for us, God would have man to enter into covenant, by the offering of some part of his own body.
4. The ordinance was to be administered to children when they were eight days old. Science today shows us that the body is best able to handle this at the age of 8 days, that the body produces something which hastens healing and inhibits pain at the age of 8 days.
5. The children of the strangers were to be circumcised, which looked favorable upon the Gentiles, who should, in due time be brought into the family of Abraham, by faith.
Every man child among you shall be circumcised--This was the sign in the Old Testament as baptism is in the New, and hence the covenant is called "covenant of circumcision" (Act_7:8; Rom_4:11). The terms of the covenant were these: on the one hand Abraham and his seed were to observe the right of circumcision; and on the other, God promised, in the event of such observance, to give them Canaan for a perpetual possession, to be a God to him and his posterity, and that in him and his seed all nations should be blessed.
GenAnd it shall be a token a sign of spiritual things; for the circumcision made in the flesh was designed to signify the purification of the heart from all unrighteousness, as God particularly showed in the law itself. Deu_10:16 Therefore, circumcise the foreskin of your heart, and be no longer stiff-necked. Rom_2:25-29 For circumcision truly profits if you keep the Law, but if you are a transgressor of the Law, circumcision becomes uncircumcision. If then the uncircumcision keeps the ordinances of the Law, shall not his uncircumcision be counted for circumcision? And the uncircumcision which is by nature, if it fulfills the Law, shall it not judge you, who through letter and circumcision become transgressors of the Law? For he is not a Jew who is one outwardly, nor is circumcision that outwardly in flesh; but he is a Jew who is one inwardly, and circumcision is of the heart; in spirit and not in letter; whose praise is not from men, but from God. Col_2:11 in whom also you are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ, And it was a seal of that righteousness or justification that comes by faith, Rom_4:11 And he received a sign of circumcision, a seal of the righteousness of the faith while still uncircumcised; so that he might be the father of all those believing through uncircumcision, for righteousness to be imputed to them also.
And ye shall circumcise the flesh of your foreskin - Or "the foreskin of your flesh" the manner in which this was performed is described. When performed, they used to provide a dish full of sand to put the foreskin into; which was done to show that their seed should be as the sand of the sea, and to call to mind what Balaam said of them, Num_23:10 Who can count the dust of Jacob, and the number of the fourth of
and it shall be a token of the covenant betwixt me and you - of the promise of God to Abraham, that he should be the father of many nations. The apostle explains it, Rom_4:11; to be a seal, or what gave assurance to Abraham, or was a sure token to him, that righteousness would be wrought out by Christ, by his obedience, and the shedding of his blood, which is received by faith; and that this was imputed to him while he was uncircumcised, Gen_15:6; and that this also would "be in the uncircumcision", or uncircumcised Gentiles that should believe as he did, and be imputed to them, as to him, and so he would appear to be the father of them all. Moreover, this was a sign or token of that part of the promise or covenant, which gave to his seed the land of Canaan: this was a seal of the lease of that land, which was made while Abraham was in it, and which the Israelites were obliged to submit to, upon entrance into it in Joshua's time, as a token of it; and which they were to observe while in it until the Messiah's coming, and by which they were distinguished from other nations, and kept a distinct nation, that they might be distinguished and known from others; it was typical of Christ, the end of it, who submitted to it, that it might appear he was really man, a son of Abraham, and a minister of the circumcision, and was made under the law, and so laid under obligation to fulfil it; and that he was to satisfy for the sins of men by the effusion of his blood, and endure pains and sufferings, signified thereby: it was also an emblem of spiritual circumcision, or circumcision of the heart, which ties in the putting off the body of sin, in renouncing man's own righteousness, and in his being by the grace of God, and blood of Christ, cleansed from the impurity of his nature.
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.He that is eight days old - Because previously to this they were considered unclean, Lev_12:2-3 Speak to the sons of Israel, saying, If a woman has conceived seed and has borne a male, then she shall be unclean seven days; as on the days of her menstrual impurity she shall be unclean. And in the eighth day the flesh of his foreskin shall be circumcised. And circumcision was ever understood as a consecration of the person to God. Neither calf, lamb, nor kid, was offered to God till it was eight days old for the same reason, Lev
must be circumcised - As the sign of the covenant, circumcision is called in Gen_17:13, “the covenant in the flesh,” so far as the nature of the covenant was manifested in the flesh. It was to be extended not only to the seed, the lineal descendants of Abraham, but to all the males in his house, even to every foreign slave not belonging to the seed of Abram, whether born in the house or acquired with money, and to the “son of eight days,” i.e., the male child eight days old;
He that is born in your house, and he that is bought with your silver - According to the Jewish writers the father was to circumcise his son; and the master, the servant born in his house, or the slave bought with money. If the father or master neglected to do this, then the magistrates were obliged to see it performed; if the neglect of this ordinance was unknown to the magistrates, then the person himself, when he came of age, was obliged to do it.
And my covenant shall be in your flesh for an everlasting covenant - circumcision was to be seen in their flesh, and no methods were to be taken to draw over the foreskin again, but it was to continue as long as they lived; and so in their posterity, in all succeeding ages, as a sign of the covenant and promise which should remain until the Messiah's coming.
Genshall be cut off from his people - By being cut off some have imagined that a sudden temporal death was implied; but the simple meaning seems to be that such should have no right to nor share in the blessings of the covenant, which we have already seen were both of a temporal and spiritual kind; and if so, then eternal death was implied, for it was impossible for a person who had not received the spiritual purification to enter into eternal glory. The spirit of this law extends to all ages, dispensations, and people; he whose heart is not purified from sin cannot enter into the
And the uncircumcised man child - Whose circumcision was neglected by his father, or by his mother, or by the civil magistrate, or by himself; for each of these, according to the Jewish canons, were obliged to see this performed;"the commandment lies upon a father to circumcise his son, and upon a master to circumcise his servants born in his house, or bought with money:''and it is elsewhere said,"if a father does not circumcise his son, the sanhedrim are bound to circumcise him; and if they do not circumcise him, he is obliged when he is grown up to circumcise himself; and if he does not circumcise himself, he is guilty of cutting off,'' The simplest and plainest meaning of the phrase seems to be, that such should be cut off, and deprived of all civil and religious privileges with the Israelites in the land of Canaan, and be reckoned as Heathens. Concerning this matter, "a father or a mother that transgress, and circumcise not, make void the affirmative commandment, but are not guilty of cutting off; for no cutting off depends but upon the uncircumcised person himself; and the sanhedrim are commanded to circumcise a son or a servant in its time, that they may not leave an uncircumcised person in Israel, nor among their servants; if the thing is hid from the sanhedrim, and they do not circumcise him, when he is grown up, he is bound to circumcise himself; and every day that passes over him, after he is grown up, and he does not circumcise himself, lo, he maketh the commandment to cease; but he is not guilty of cutting off until he dies, and he is a presumptuous uncircumcised person;''and so, according to him, this must respect his punishment after death in another world:
he hath broken my covenant; made it null and void, neglecting the token of it, circumcision.
And the uncircumcised man child - Though women were not circumcised, they still partook of God's promise: for under mankind all was consecrated. Here it is declared, that whoever condemns the sign, also despises the promise.
Genher name shall be Sarah - 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.
Sarah her name shall be - her former name Sarai signifies "my princess", or rather "princesses", being to him in the room of many, and better than ten thousand; yet only a princess to him, and in his family, being sole mistress there: but Sarah signifies "princess" absolutely, because she was princess over all the princes and people that should come of her, as well as be the mother and princess of all female believers, who are called her daughters, 1Pe_3:6.
Sarah shall her name be - The same letter is added to her name that was to Abraham's. Sarai signifies my princess, as if her honor were confined to one family only: Sarah signifies a princess of multitudes.
Here is the promise made to Abraham of a son by Sarai, in whom the promise made to him should be fulfilled. The assurance of this promise was the change of Sarai's name into Sarah. Sarai signifies my princess, as if her honor were confined to one family only; Sarah signifies a princess.
Gengive thee a son also of her--God's purposes are gradually made known. A son had been long ago promised to Abraham. Now, at length, for the first time he is informed that it was to be a child of Sarai.
I will bless her - Sarah certainly stands at the head of all the women of the Old Testament, on account of her extraordinary privileges. Paul considers her a type of the New Testament and heavenly Jerusalem; and as all true believers are considered as the children of Abraham, so all faithful holy women are considered the daughters of Sarah, Gal 4:21-26 Tell me, those desiring to be under Law, do you not hear the Law? For it is written: Abraham had two sons, the one out of the slave-woman, and one out of the free woman. But, indeed, he out of the slave-woman has been born according to flesh, and he out of the free woman through the promise; which things are being allegorized; for these are the two covenants, one indeed from
And I will bless her – Jewish commentary adds "in her body", with fruitfulness, who before was barren, and in her soul with spiritual blessings, and in both with the blessing of eternal life:
Gen 17:17 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?Then Abraham fell upon his face and laughed –This is not a token of Abraham’s weakness of faith or unbelief. Scripture states otherwise. Abraham was not weak but strong in the faith; he staggered not at the promise through unbelief, but gave glory to God, Rom_4:19-20 And not being weak in faith, he did not consider his own body already dead (being about a hundred years old) or the deadening of Sarah's womb. He did not stagger at the promise of God through unbelief, but was strong in faith, giving glory to God. By laughing Abraham undoubtedly expressed his joy at the prospect of the fulfillment of so glorious a promise; and from this very circumstance Isaac had his name. Isaac, signifies laughter; and it is the same word which is used in the verse before us: Abraham fell on his face, vaiyitschak, and he laughed; and to the joy which he felt on this occasion our Lord evidently alludes, John
O that Ishmael might live before thee! - Abraham, finding that the covenant was to be established in another branch of his family, felt solicitous for his son Ishmael, whom he considered as necessarily excluded; on which God delivers that most remarkable prophecy in Gen_17:20, and which contains an answer to the prayer and wish of Abraham.
O that Ishmael might live before thee! - This he speaks nor as desiring that Ishmael might be preferred before the son he should have by Sarah, but as dreading lest he should be forsaken of God, he puts up this petition on his behalf. The great thing we should desire of God, for our children, is, that they may live before him, that is, that they may be kept in covenant with him, and may have grace to walk before him in their uprightness. God's answer to this prayer, is an answer of peace.
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.you shall call his name Isaac - Yitzchak, which we change into Isaac, signifies laughter; in allusion to Abraham’s laughing, Gen_17:17. By this Abraham did not express his unbelief or weakness of faith, but his joy at the prospect of the fulfilment of so glorious a promise; and to this our Lord evidently alludes, Joh_8:56.
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 Gen_15:18; at present he takes the first step in the fufillment of the covenant, 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 Abraham’s faith had time to unfold.
for an everlasting covenant - the covenant of circumcision just made with Abraham, the promise of the
Twelve princes shall he beget - See the names of these twelve princes, Gen_25:12-16 And these are the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's handmaid, bore to Abraham. And these are the names of the sons of Ishmael, by their names, according to their generations. The first-born of Ishmael was Nebajoth; and Kedar, and Adbeel, and Mibsam, and Mishma, and Dumah, and
My covenant will I establish with Isaac - Temporal good things are promised to Ishmael and his posterity, but the establishment of the Lord’s covenant is to be with Isaac. Hence it is fully evident that this covenant referred chiefly to spiritual things - to the Messiah, and the salvation which should be brought to both Jews and Gentiles by his incarnation, death, and glorification.
But my covenant will one establish with Isaac - The covenant of circumcision; for though Ishmael was circumcised, and his posterity practised that rite, yet it was not enjoined them of God; nor was it to them, or served the same purpose as to the Israelites; and particularly the promise of the land of Canaan, made in that covenant, belonged only to the posterity of Isaac, and to those only in the line of Jacob, and especially that of the Messiah springing from him, which circumcision had a respect unto:
GenGod went up from Abraham – Possibly ascended before him, so that he had the fullest proof that it was no human being, no earthly angel or messenger, that talked with him; and the promise of a son in the course of a single year, at this set time in the next year, Gen_17:21, which had every human probability against it, was to be the sure token of the truth of all that had hitherto taken place, and the proof that all that was farther promised should be fulfilled in its due time. This could similar to how Jesus Christ ascended to heaven in the presence of his disciples. Luk_24:51 And it happened as He blessed them, He withdrew from them and was carried up into Heaven.
Gen 17:23 And 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 Abraham's house; and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.
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.
And Abraham took Ishmael, etc. - Had not Abraham, his son, (who was of age to judge for himself), and all the family, been fully convinced that this thing was of God, they could not have submitted to it. A rite so painful, so repugnant to every feeling of delicacy, and every way revolting to nature, could never have sprung up in the imagination of man. The individual alone knew that he bore in his flesh this sign of the covenant, and he bore it by the order of God, and he knew it was a sign and seal of spiritual blessings, and not the blessings themselves, though a proof that these blessings were promised, and that he had a right to them.
and all that were born in his house - which were three hundred and eighteen when he rescued Lot from the kings, Gen_14:14 And when Abram heard that his brother was taken captive, he led forth his trained servants, born in his own house (three hundred and eighteen) and pursued them to Dan; and perhaps they might be now increased:
in the selfsame day - he performed this operation in the manner God directed him, the same day he spoke to him of it; he was not disobedient, nor dilatory to obey the command of God, but at once complied with it, not consulting flesh and blood, not regarding the pain he and his should endure, or the shame or danger they should be exposed unto through the Heathens about them; but trusting in God, and committing himself to him, and cheerfully did the will of God. Sincere obedience makes no delay.
Not only the doctrines of revelation, but the seals of God's covenant, remind us that we are guilty, polluted sinners. They show us our need of the blood of atonement; they point to the promised Savior, and teach us to exercise faith in him. They show us that without regeneration, and sanctification by his Spirit, and the mortification of our corrupt and carnal inclinations, we cannot be in covenant with God. But let us remember that the true circumcision is that of the heart, by the Spirit, Rom_2:28-29 For he is not a Jew who is one outwardly, nor is circumcision that outwardly in flesh; but he is a Jew who is one inwardly, and circumcision is of the heart; in spirit and not in letter; whose praise is not from men, but from God. Both under the old and new dispensation, many have had the outward profession, and the outward seal, who were never sealed by the Holy Spirit of promise.
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In the selfsame day - This is repeated, that it might be taken notice of that both were circumcised according to the command of God, and on the very day in which it was given.
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